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A 


THE   SCIENCE  OF   SPIRITUAL  LIFE. 


muob0tat: 

THOMAS  SLATER,  S.J. 

5mpnmatui: : 

4-  EDWARD, 

Bishop  of  Birmingham. 


ROEHAMPTON  :    PRINTED   BY  JOHN  GRIFFIN. 


SCIENCE  OF 


ACCORDING   TOk 


IFE 


THE    SPIRITUAL   EXERCISES. 


FATHER    CLARE,    S.J. 


LONDON   AND   LEAMINGTON: 
ART      AND      BOOK      COMPANY. 

NEW    YORK,     CINCINNATI,     CHICAGO  :      BENZIGER     BROTHERS. 


1898. 


FRA^r€lscAN  (athers 


Nt\S 


LOAN  STACK 


[All  rights  reserved. \ 


1213 


PREFACE 


The  Book  of  the  Spiritual  Exercises  contains  the 
principles  on  which  St.  Ignatius,  under  God,  formed 
his  Society,  and  embodies  its  very  essence  and  spirit. 
It  is  for  this  reason  that  all  who  are  called  by  God 
to  become  members  of  that  Society,  and  who  wish  to 
correspond  to  their  high  vocation,  must  always  regard 
it  as  a  sacred  duty  to  apply  themselves  seriously  to 
a  study  of  the  meaning  and  bearing  of  each  word 
of  a  work  which  in  such  a  short  and  concise  form 
comprises  the  whole  spirit  of  the  Institute  of  the 
Society  of  Jesus,  and  to  form  themselves  both  inte- 
riorly and  exteriorly  in  accordance  with  its  teaching. 

To  enable  them  to  do  this  as  effectually  as  by 
God's  grace  is  possible,  every  member  of  the  Society 
on  his  entrance  has  to  spend  one  month  in  per- 
forming the  Exercises,  and  during  the  two  years 
of  retirement  in  the  Novitiate  has  to  make  them  the 
constant  subject  of  his  study.  In  addition  to  this, 
there  is  a  third  year  of  probation  devoted  to  the 
same  holy  occupation,  and  to  a  repetition  of  the 
month's  retreat  after  each  one  has  completed  his 
full   course   of  studies.      Moreover,    for    the    better 

;        737 


vi  PREFACE. 

understanding  of  the  Exercises,  and  to  prevent  as 
far  as  possible  all  erroneous  application  and  inter- 
pretation of  them,  it  is  deemed  necessary  that  during 
these  three  years  all  should  be  under  the  guidance  of 
an  experienced  director  or  instructor,  whose  duty  it 
is  to  explain  and  develop  those  truths  and  their 
practical  conclusions  which  are  so  briefly  and  con- 
cisely set  down  by  St.  Ignatius. 

Just  as  the  Sacred  Scriptures,  if  they  are  to  be 
of  practical  utility,  and  are  to  exercise  an  influence 
on  our  minds  and  hearts,  require  that  their  meaning 
be  explained  to  us  by  legitimate  and  God-guided 
interpreters,  so  too  must  this  work  of  our  holy 
Founder,  which  with  some  reason  is  said  to  have 
been  dictated  in  its  essential  parts  by  the  Mother 
of  our  Lord,  be  interpreted  by  competent  authority, 
if  it  is  not  simply  to  be  read,  but  to  be  applied  to 
our  daily  life,  and  to  mould  and  regulate  our  whole 
interior  and  exterior  views  and  conduct.  It  is  for 
this  reason,  and  to  supply  as  far  as  possible  for  the 
absence  and  want  of  such  a  director  and  instructor, 
that  I  publish  the  following  pages,  which  are  meant 
principally,  though  not  exclusively,  for  those  persons 
who,  whether  in  the  world,  or  in  the  ecclesiastical 
state,  or  consecrated  to  God  in  Religion,  are 
accustomed  to  make  an  annual  retreat,  and  are 
aiming  at  the  perfection  of  their  state  of  life. 

I   do  it  also  the  more  readily,  as  we  frequently 


PREFACE.  vii 

hear  great  regret  expressed  that  the  Exercises  are 
published  in  a  language  which  is  not  understood  by- 
many,  and  also  that  they  are  compressed  into  such 
a  small  space  that  they  are  a  sealed  book  except  to 
those  who  are  initiated. 

Emboldened,  then,  by  the  example  of  the  Very 
Reverend  Father  Roothaan  of  holy  memory,  of 
Father  Ciccolini  in  Rome,  Fathers  Neumayr  and 
Meschler  in  Germany,  of  Father  Figuera  in  Spain, 
&c.,  I  have  humbly  tried  to  follow  in  their  footsteps, 
hoping  that  it  may  be  for  the  greater  glory  of  God 
and  for  the  salvation  and  perfection  of  souls. 

I  have  also  added  three  Appendixes,  which 
contain  subjects  for  election  or  for  reformation  of 
life,  the  consideration  of  which  may  be  of  great 
practical  benefit  for  persons  living  in  the  world, 
for  priests,  and  for  Religious. 

If  there  be  anything  in  these  pages  which  is  in 

any  way  at  variance  with  the  letter  or  spirit  of  the 

Spiritual    Exercises,  or  which   is  not  in  full   accord 

with  the  teachings  of  Holy  Church,  I  hereby  express 

regret  and  cordially  reject  it. 

J.C. 

St.  Beimo's  College, 

Feast  of  St.  Joseph,  March  79,  1896. 


PREFACE  TO  THE  SECOND  EDITION. 


In  issuing  a  second  edition  of  THE  SCIENCE  OF 
Spiritual  Life,  the  author  has  availed  himself 
of  the  kind  suggestions  which  have  reached  him 
from  various  sources,  and  which  have  been  made 
by  persons  whose  judgment  merits  all  respect. 
Therefore,  where  important  instructions  have  been 
expressed  with  too  great  conciseness  and  brevity, 
and  were  •  thereby  open  to  misapprehension,  they 
have  been  more  fully  explained  ;  the  contemplations 
on  the  life  of  our  Blessed  Lord,  the  points  only  of 
which  have  been  laid  down  by  our  holy  Father  in 
his  Book  of  the  Spiritual  Exercises,  have  been 
developed  for  the  benefit  of  those  who  are  less 
advanced  in  the  contemplative  method  of  prayer ; 
several  contemplations  on  the  Sacred  Passion  have 
been  added  for  the  convenience  of  such  as  may  have 
the  inclination  and  opportunity  to  devote  themselves 
to  study  more  deeply  in  the  record  of  the  sufferings 
and  death  of  Jesus,  what  was  the  excess  of  His  love 
for  each  of  us,  what  was  the  price  that  He  paid  for 
our  redemption,  what  is  the  fearful  malice  of  sin 
which  demanded  such  an  awful  atonement,  and  what 


PREFACE.  ix 

is  the  value  of  an  immortal  soul ;  they  will  also  be 
profitable  by  impressing  upon  us  the  great  lesson  of 
the  necessity  of  self-sacrifice,  if  we  mean  to  be  true 
followers  of  Christ.  Moreover,  some  new  Meditations 
and  Considerations  on  subjects  of  practical  import- 
ance bearing  on  our  daily  life  have  also  been 
introduced. 

Lastly,  there  is  also  added  a  fourth  Appendix, 
for  the  benefit  of  such  as  desire  to  make  a  retreat 
of  eight  or  four  days,  and  who  cannot  avail  them- 
selves of  the  wise  counsels  of  an  experienced 
director.  For  the  convenience  of  such  persons, 
several  Orders  of  the  Exercises  are  drawn  up,  from 
which  they  can  select  the  one  which  they  may 
deem  best  adapted  to  their  state,  circumstances,  and 
requirements. 

In  conclusion,  the  author  would  humbly  beg  of 

those  who  may  derive  from  the  study  of  these  pages 

some  increase  in  their  knowledge  and   love  of  our 

Blessed  Lord,  that  they  would  say  a  prayer  for  him, 

that  "  whilst  preaching  to  others,  he  himself  may  not 

become  a  castaway."^ 

J.C. 

St.  Beuno's  College, 

Feast  of  St.  Ignatius,  1898. 


Cor.  ix.  27. 


THE    PRAYERS    OF    ST-.  IGNATIUS. 


ANIMA    CHRISTI. 

Soul  of  Christ,  sanctify  me. 

Body  of  Christ,  be  my  salvation. 

Blood  of  Christ,  inebriate  me. 

Water  from  the  side  of  Christ,  cleanse  me. 

Passion  of  Christ,  be  my  strength. 

O  good  Jesus,  graciously  hear  me. 

In  Thy  sacred  Wounds  hide  me. 

Nor  let  me  be  ever  separated  from  Thee. 

From  the  wicked  enemy  defend  me. 

In  my  dying  hour  do  Thou  call  me, 

And  bid  me  come  to  Thee, 

That  together  with  Thy  Saints  I  may  praise  Thee, 

For  ever  and  ever.     Amen. 


SUME   ET    SUSCIPE. 

Take,  O  Lord,  and  receive  all  my  liberty ;  accept  my 
memory,  my  understanding,  and  all  my  will,  whatever  I  have 
and  possess.  Thou  hast  given  all  to  me ;  to  Thee,  O  Lord, 
I  give  it  back  again.  All  is  Thine ;  dispose  of  it  according 
to  all  Thy  will.  Give  me  Thy  love  and  Thy  grace,  and  this 
is  enough  for  me.    Amen. 


CONTENTS. 


Preface  to  First  Edition 
Preface  to  Second  Edition 


PAGE 
V 

viii 


Abridgment  of  the  Spiritual  Exercises 

Method  of  Meditation  . 

Method  of  Contemplation 

Outline  of  the  form  of  Meditation 

The  Nature  and  Division  of  the  Spiritual  Exercises 

The  Annotations  .  .  .  . 

The  Examinations  of  Conscience 

The  Particular  Examen 

Notes       ..... 
The  General  Examen    ... 
The  method  of  the  General  Examen 
A  Form  of  the  General  Examen  (Father  Roothaan) 
General  Confession  and  Communion 
The  Additions 
The  Rules  for  the  Discernment  of  Spirits  (more  applicable 

for  the  First  Week)  .  .  .  • 


I 
5 

13 
15 
17 
19 

25 
26 
28 
29 
31 
32 
35 
36 

41 


THE   FIRST  WEEK. 


Preparatory  Meditation 

The  "Principle,"  or  "Foundation 

Part  I      . 
The  Importance  of  Salvation 

Part  2      . 

Part  3      . 


50 
54 
56 
58 
60 
64 


CONTENTS. 


PAGE 

On  Indifference              .                .                .                .                .66 

Motives  of  Indifference 

69 

Impediments  to  Indifference 

72 

The  "  Foundation,"  by  way  of  repetition  (i) 

74 

(2) 

79 

as  applied  to  Christians 

81 

The  End  of  the  Priest  . 

85 

The  End  of  the  ReHgious 

87 

On  Sin.     Introduction . 

91 

On  Three  Sins 

93 

Note 

97 

On  one's  own  Sins 

98 

On  Three  Sins,  by  way  of  repetition 

lOI 

On  one's  own  Sins,  by  way  of  repetition 

104 

The  Effects  of  Mortal  Sin 

105 

Sin  in  a  Christian 

log 

Venial  Sin      . 

112 

Repetition 

115 

On  Tepidity  . 

117 

On  Hell— Note 

iig 
121 

On  Interior  Pains  of  Hell 

124 

On  Death 

127 

The  Wreck  of  the  Body 

.       131 

Note 

133 

The  Particular  Judgment 

134 

The  General  Judgment 

137 

Repetition  of  preceding 

139 

The  Shortness  of  Time 

.       142 

.  Note 

•       143 

The  Allegory  of  the  Prodigal 

•       144 

Note 

147 

Conversion  of  St.  Peter 

.       148 

Conversion  of  Magdalene 

.       150 

THE   SECOND   WEEK. 

Introduction.— The  Illuminative  Way 
"  The  Kingdom  of  Christ  " 
Repetition      .... 
Repetition  (for  those  who  are  in  Religion) 


154 
159 
163 
167 


CONTENTS. 


The  Incarnation,  Part  i 
Part  2 
The  Visitation 
The  Nativity  . 

The  Adoration  of  the  Shepherds 
The  Circumcision 
The  Adoration  of  the  Magi 
The  Purification  and  Presentation 
The  Flight  into  Egypt  .  : 

The  Return  from  Egypt 
The  Life  at  Nazareth  . 
Jesus  remains  in  the  Temple — Note 

Introduction  to  the  Consideration  of  Various  States  of  Life 
"Two  Standards" 

Notes  on  the  preceding 
Repetition  of  "Two  Standards 
Contemplation  on  "Three  Classes  of  Men 

Note 
"Three  Degrees  of  Humility  " 
The  Baptism  of  our  Lord 
On  Election   . 

Prelude  to  the  Election 

The  objects  of  an  Election 

The  times  or  ways  of  finding  out  God's  will 
On  Reformation  of  Life 

Note 
Rules  for  the  Discernment  of  Spirits  more  useful  for  those 

engaged  in  the  Second  Part  of  the  Exercises 
On  the  Distribution  of  Alms 
Rules  regarding  Scruples 
Resolution  to  follow  Christ  (according  to  the  second  form 

of  Election) 
Jesus  is  tempted  in  the  Desert     . 
The  Miracle  of  Cana  in  Gahlee  . 
Jesus  drives  the  sellers  out  of  the  Temple 
Vocation  of  the  Apostles 
The  Sermon  on  the  Mount 
Jesus  stills  the  Storm  at  Sea 
Jesus  walks  upon  the  waters 

Note        .  . 

Jesus  sends  the  Apostles  to  preach 


xiv                                         CONTENTS. 

PAGE 

Jesus  feeds  the  five  thousand 

.           321 

The  Transfiguration 

.           325 

The  raising  of  Lazarus 

.           331 

The  supper  in  Bethania 

.           336 

The  triumphal  entry  into  Jerusalem 

.           340 

Jesus  preaches  in  the  Temple 

•       345 

The  Public  Life  of  Jesus                             .                . 

•       349 

THE  THIRD   WEEK. 


Introduction  . 

353 

The  Last  Supper 

-     357 

The  Holy  Eucharist      . 

361 

Discourse  of  Jesus  after  the  Supper 

.       366 

The  Agony  in  the  Garden  of  Gethsemane 

/ 

371 

The  seizure  of  Jesus 

-      375 

Jesus  before  Annas 

380 

Jesus  before  Caiphas    . 

384 

Jesus  spends  the  night  in  prison  . 

389 

Jesus  before  Pilate 

393 

Jesus  before  Herod 

398 

The  Scourging  at  the  Pillar 

401 

The  Crowning  with  Thorns 

405 

Jesus  is  delivered  up  to  be  Crucified 

409 

Jesus  is  Crucified 

415 

Jesus  dies  on  the  Cross 

419 

Jesus  dead  on  the  Cross 

.425 

Repetition  of  the  whole  Passion  . 

430 

The  Burial  of  Jesus       . 

437 

The  Rules  of  Temperance 

441 

Note        .                .                .                . 

444 

Three  Methods  of  Prayer 

444 

Note  to  the  First  Method      . 

446 

Second  Method  of  Prayer     . 

448 

Third  Method  of  Prayer 

450 

CONTENTS, 


THE   FOURTH  WEEK. 


Introduction  . 

, 

452 

The  Resurrection           . 

457 

The  apparition  to  Magdalene 

460 

,,             to  the  Holy  Women 

464 

to  the  Disciples  going  to  Emmaus    . 

466 

,,             to  the  Disciples  in  the  Cenacle 

468 

,,             to  the  Disciples  and  St.  Thomas 

470 

,,             to  the  Apostles  on  Lake  Tiberias 

473 

The  Ascension                .... 

476 

The  Joys  of  Heaven 

479 

Love  of  Jesus  Christ 

482 

Conformity  to  God's  will 

486 

On  Perseverance 

490 

Contemplation  on  Divine  Love 

493 

Rules  of  Orthodoxy 

501 

APPENDIX  I. 


Note        ..... 

511 

Consideration — On  Humility       .                .                . 

512 

„               On  Future  Life  . 

516 

On  Trials 

520 

,,               On  Dissipation  . 

526 

,,               On  Meditation    . 

528 

,,              'On  Mortification 

532 

,,               On  Fraternal  Charity 

534 

On  use  of  Time  . 

537 

On  means  of  Sanctification 

540 

On  ordinary  Actions 

542 

On  Human  Respect 

545 

,,               On  Love  of  Enemies 

549 

,,               On  Self-conquest 

551 

On  Tranquillity  of  Mind  . 

554 

On  Watching  and  Prayer 

556 

xvi                                         CONTENTS. 

iPAGB 

APPENDIX  II. 

(FOR   PRIESTS.) 

Consideration— On  Humility 

559 

The  Priest's  life  a  life  of  Labour 

564 

The  Dignity  of  the  Priesthood 

569 

.1                               .1                        ,1                    •          ■ 

572 

The  Priest  and  the  Altar  . 

575 

The  Priest  and  the  Pulpit 

578 

,,               The  Priest  and  the  Confessional 

581 

The  Priest  at  Home  (i)     . 

584 

„          (2)      . 

588 

The  Priest  in  his  District . 

592 

The  Priest  and  a  life  of  Faith 

595 

The  Priest  and  a  life  of  Charity       . 

599 

On  Anxiety  of  Mind 

602 

On  Patience 

606 

On  the  Cardinal  Virtues   . 

610 

The  ordinary  Sources  of  Danger     . 

617 

APPENDIX  III. 

(CONSIDERATIONS   FOR    RELIGIOUS.) 

On  Esteem  for  our  Vocation 

On  Esteem  for  our  Rules 

On  the  Vow  of  Poverty 

On  the  Vow  of  Obedience 

On  Religious  Charity    . 

On  Tepidity  in  Religion 

On  "  Common  Life  "  in  Religion 

On  external  Modesty    . 

On  Remedies  against  Temptations 

On  ordinary  Sources  of  Faults  and  Imperfections 


625 
629 

633 
636 

639 
642 
644 
649 
652 
654 


APPENDIX  IV. 

Order  of  the  Exercises  for  Retreats  of  Eight  Days 
>•  M  ,,  Four  Days 


657 
664 


Ube  Science  of  Spiritual  Xite. 


ABRIDGMENT   OF   THE   SPIRITUAL 
EXERCISES. 

1.  The  Book  of  the  Exercises  may  fitly  be  described 
as  a  practical  course  of  the  whole  spiritual  life.  It  lays 
down  its  END,  and  prescribes  the  means  by  which  that 
end  is  to  be  attained. 

2.  As  regards  the  end  of  spiritual  life,  it  is  declared 
in  the  first  of  the  twenty  Annotations  which  are  placed 
at  the  very  beginning  of  the  Book  of  Spiritual  Exer- 
cises. This  is  to  root  out  all  inordinate  affections,  such 
as  are  not  in  perfect  accordance  with  the  principles  of 
faith  and  the  dictates  of  right  reason ;  and  when  these 
have  been  eradicated,  to  seek  and  discover  the  Divine 
will  for  the  ordering  and  regulating  of  life. 

It  is  this  end  which  we  are  ever  to  keep  before  our 
eyes. 

3.  With  regard  to  the  means  by  the  employment  of 
which  we  may  safely  trust  to  secure  the  end,  they  are 
either  general  or  special. 

4.  The  general  means  are  prayer  and  self-conquest. 
The  special  means  are  found  in  the  method  and  rules 
of  election  and  of  reformation  of  life ;  in  the  rules  for 
the  discernment  of  spirits  for  the  use  of  those  who 
are  more  advanced ;  in  the  rules  on  scruples ;  and 
lastly,  in  the   rules  for  regulating   ourselves   and  our 

B 


2      ABRIDGMENT  OF   THE   SPIRITUAL   EXERCISES. 

judgments  according  to  the  teaching  and  spirit  of  the 
Holy  CathoHc  Church. 

5.  The  first  of  the  general  means,  as  we  have  said, 
is  Prayer.  The  end  of  prayer,  as  it  is  explained  in  the 
first  Annotation  and  in  the  very  title  of  the  Exercises,  is 
to  arouse  devotion  and  piety,  by  which  a  man  will 
overcome  himself,  and  set  his  life  in  order. 

6.  This  prayer  is  divided  into  vocal  prayer,  of  which 
the  method  is  given  to  us  in  the  third  of  the  "three 
methods  of  prayer ;  "  and  mental  prayer,  such  as  medi- 
tation, contemplation,  and  the  first  and  second  of  the 
"three  methods  of  prayer,"  which  are  placed  at  the 
end  of  the  Book  of  Spiritual  Exercises. 

7.  The  means  which  are  to  be  employed,  and  the 
price  as  it  were  which  we  have  to  pay,  if  we  would 
succeed  in  prayer,  are  contained  in  the  *'  ten  Additions  " 
and  in  the  twelfth  and  thirteenth  Annotations. 

8.  The  next  general  means  for  the  attainment  of 
spiritual  life  is,  as  we  noted  above,  victory  over  self, 
which  we  may  call  the  proximate  end  of  spiritual  life. 

It  is  this  self-conquest  which  enables  us  to  regulate 
and  rightly  dispose  our  lives,  not  by  destroying  or 
changing  our  nature,  but  by  purifying,  strengthening, 
and  perfecting  it,  not  by  extirpating  the  passions  of  the 
human  soul,  but  by  directing  and  elevating  them. 

The  different  methods  to  be  employed  in'the  practice 
of  this  self-conquest  are  given  to  us  briefly  but  admir- 
ably in  the  tenth  of  the  Additions,  where  we  find  the 
distinction  between  internal  and  external  penance  is 
laid  down,  together  with  the  different  ways  in  which 
external  penance  may  be  practised.  The  various 
motives  also  are  proposed  for  the  exercise  of  self- 
conquest.  Further  motives  are  also  put  before  us  in  the 
meditations  during  the  course  of  the  Exercises ;  such, 
for  example,  as  the  imitation  of  our  Lord  in  His  private 
and  Public  Life,  as  we  contemplate  it  during  the  second 


ABRIDGMENT  OF  THE   SPIRITUAL   EXERCISES.       3 

part  of  the  retreat ;  or,  in  the  Third  Week,  the  motive  of 
sympathy  with,  and  gratitudefor  all  which  He  endured 
during  the  three  days  in  which  He  suffered  and  died 
for  our  redemption. 

The  principle  which  is  to  guide  us  in  our  practices  of 
■self- conquest  is  denoted  to  us  mainl}^  in  the  contempla- 
tion of  the  "  Kingdom  of  Christ,"  and  in  the  thirteenth 
Annotation,  and  also  in  the  rules  regarding  temperance 
■in  our  meals. 

St.  Francis  Xavier  came  forth  from  the  Spiritual 
Exercises  so  deeply  impressed  wath  the  conviction  of 
the  necessity  of  this  self-conquest,  that  during  the 
whole  of  his  after-life  he  was  constantly  repeating  this 
motto  to  himself,  Vince  teipsum  ;  and  when  asked  where- 
fore he  did  so,  his  answer  was,  "  I  have  not  learnt  any 
other  lesson  from  our  holy  Father  Ignatius." 

Such  in  brief  are  the  Exercises.  In  them  we  have 
the  spirit  and  end  of  the  Societ}^  founded  by  St.  Ignatius, 
together  with  all  the  means  by  which  this  spirit  is  to 
be  maintained,  and  the  end  of  its  institutions  is  to  be 
secured.  It  is  according  to  this  little  book  that  every 
Jesuit  is  to  be  moulded ;  and  by  this,  before  the  Con- 
stitutions of  the  Society  were  drawn  up,  were  all  its 
anembers  formed.  It  contains  the  very  bones  and 
marrow  of  the  Institute,  and  may  be  styled  with  truth 
the  war-book  of  every  true  Jesuit.  Consequently,  who- 
ever means  to  respond  to  his  vocation,  must  make  it 
Jiis  duty,  and  must  consider  it  his  conscientious  obliga- 
tion to  study  it  and  to  learn  it  thoroughly.  For  this 
purpose  he  cannot  do  better  than  familiarize  himself 
with  the  commentaries  upon  it  of  Father  Roothaan,  to 
whom  the  Societ}^  owes  an  eternal  debt  of  gratitude  for 
■the  admirable  light  which  he  has  thrown  upon  the 
whole  book  in  his  notes  and  comments  on  every  page.^ 
1  Meschler  on  the  Exercises. 


4      ABRIDGMENT  OF  THE   SPIRITUAL   EXERCISES. 

By  way  of  summarizing  the  Exercises,  and  showing 
briefly  the  relation  between  the  different  parts,  we  may 
observe : 

First,  that  they  are  divided  into  four  parts,  or,  as 
they  are  called,  weeks. 

In  the  First  Week  we  learn  to  serve  God,  and 
earnestly  to  desire  to  reform  and  regulate  our  lives. 
To  this  we  are  led  by  the  meditation  on  the  End  of 
Man.  By  meditations  on  Sin  we  are  excited  to  shame, 
confusion,  sorrow,  and  fear  for  our  past  sins,  and  to 
repentance  for  them ;  and  by  the  considerations  on 
Death,  Judgment,  and  Hell,  we  are  induced  to  greater 
care  to  avoid  them  for  the  future. 

From  which  the  result  is  that  we  see  that  the  only 
true  happiness  of  man  is  to  be,  found  in  the  service  of 
God  in  this  life,  by  which  we  shall  secure  also  eternal 
possession  of  Him  hereafter. 

In  the  Second  Week  we  learn  that  this  service  of 
God  our  Lord  consists  in  the  imitation  of  Christ,  who 
assumed  our  nature,  in  order  to  re-establish  His 
Father's  Kingdom.  We  are  induced  to  follow  Him  in 
the  "  Kingdom  of  Christ,"  and  to  aspire  to  sanctity 
by  the  imitation  of  His  solid  virtues  as  presented  in 
the  Incarnation,  Nativity,  Flight  into  Egypt,  Life  at 
Nazareth,  &c.  By  these  contemplations  we  are  led  to 
a  generous  resolve  to  despise  all  those  things  which 
tend  to  withdraw  us  from  our  last  end,  and  to  an 
heroic  determination  to  embrace  not  what  is  gratifying 
to  the  natural  man,  but  what  is  more  in  conformity 
with  the  doctrine  and  example  of  our  Lord,  and  to 
choose  hardships  and  injuries  rather  than  pleasure  and 
honour,!  and  that  without  any  reserve.^ 

In  the  Third  Week,  after  making  our  election,  we 
confirm  ourselves  in  it,  and  in  a  resolution  to  imitate 

1  Two  Standards. 
2  Three  Classes,  and  Three  Degrees  of  Humility. 


ON  THE  METHOD   OF  MEDITATION.  5 

more  perfectly  Christ  our  Lord  in  the  practice  of  heroic 
virtue  as  manifested  in  the  several  mysteries  of  His 
Sacred  Passion  and  Death,  compassionating  and  sym- 
pathizing with  Him  in  His  feelings,  affections,  and 
generous  dispositions. 

In  the  Fourth  Week  we  learn  to  serve  God  in  a  spirit 
of  love  and  gladness,  according  to  that  of  St.  Paul :  ^ 
*'  If  you  be  risen  with  Christ,  seek  the  things  which 
are  above,  where  Christ  is  sitting  at  the  right  hand  of 
God."  The  conclusion  will  be  that  the  only  happiness 
of  man  is  to  imitate  Christ  here,  in  the  sweet  hope  of 
rising  with  Him  later,  and  of  possessing  Him  eternally 
hereafter,  and  of  enjoying  the  happiness  of  loving  our 
God,  infinitely  good  in  Himself,  and  infinitely  good 
to  us. 

It  is  thus  that  we  are  stimulated  to  carry  out  our 
holy  resolutions,  and  to  persevere  in  them  till  death. 


ON    THE   METHOD   OF   MEDITATION. 

One  of  the  chief  advantages  which  is  reaped  from 
making  the  Spiritual  Exercises  is  that  we  learn  thereby 
the  method  of  mental  prayer,  and  how  to  make  it.  It 
is  true  that  St.  Ignatius  nowhere  gives  a  formal  instruc- 
tion on  the  subject,  but  in  the  Annotations  at  the 
beginning  of  the  Book  of  Spiritual  Exercises,  and  in 
the  Additions  at  the  end  of  the  meditations  for  the  First 
Week,  which  are  supposed  to  be  explained  and  supple- 
mented by  the  person  who  gives  the  Exercises,  and, is 
called  the  director,  the  Saint  provides  ample  instruction 
to  enable  the  exercitant  to  make  meditation  ;  supposing 
always  that  he  is  in  earnest  and  in  the  good  dispositions 
to  correspond  with  the  grace  of  God,  and  with  the 
inspirations  of  the  Holy  Spirit,  which  will  not  be 
wanting  to  him. 2 

1  Coloss.  iii.  I.  2  Suarez,  De  Rel.  L  ix.  c.  6. 


6  ON  THE  METHOD    OF  MEDITATION. 

It  was  by  a  most  singular  providence  of  God  that 
St.  Ignatius  was  chosen  to. furnish  us  with  a  method  of 
prayer  so  practical  and  safe,  and  so  consonant  with  our 
nature ;  which  is  free  from  the  danger  of  illusions,  and 
which  has  been  sanctioned  by  the  approval  of  the 
Church  and  her  Pontiffs,  and  adopted  by  so  many  of 
her  Saints  ;i  and  of  which  Suarez- writes  :  "  Hanc 
methodum  et  modum  orandi  tanquam  praeclarum 
donum  a  Deo  datum  et  medium  efficacissimum  ad  finem. 
suum  consequendum  sestimare  debet  Societas."  And 
again  :  ^  "In  quo  nihil  deest  quod  desiderari  possit."  It 
was  by  these  means  that  St.  Philip  Neri  acquired  his 
spirit  of  contemplation,  and  by  the  same  method,^ 
under  the  guidance  of  St.  Francis  Borgia,  that  St. 
Theresa  acquired  her  extraordinary  gift  of  mental 
prayer. 

With  regard  then  to  the  practice  of  mental  prayer,. 
or  meditation  properly  so  called,  we  may  divide  the 
subject  under  four  headings :  first,  we  have  the  prepa- 
ration ;  secondly,  the  preludes ;  thirdly,  the  exercise  of 
the  three  powers  or  faculties  of  the  soul ;  and  fourthly, 
the  reflection. 

I.  The  preparation  for  meditation  is  either  remote  or 
immediate.'  The  former  is  pointed  out  to  us  in  the 
first  and  second  Additions.  In  the  evening  we  must 
review  well  and  prepare  the  points  of  the  subject- 
matter  on  which  we  propose  to  meditate  on  the 
foilowing  morning,  and  determine  the  special  fruit 
which  we  desire  to  draw  from  it.  On  retiring  to  rest 
we  must  briefly  recall  it  to  mind,  and  after  making 
some  short  prayer  suitable  to  it,  we  must  endeavour  to 
fall  asleep.  How  available  and  profitable  this  practice- 
is  to  give  us  a  clear  idea  of  what  we  are  going  to  medi- 

1  Direct.  Frcem.  §  3.  ^  De  Rel.  1.  ix.  c.  6,  §  3.  3  Ibid.  §  7. 

*  Niolasci,  c.  34. 


ON   THE   METHOD   OF   MEDITATION.  7 

tate  upon  is  inconceivable,  and  also  how  much  it  is 
calculated  to  enhance  the  importance  of  this  the  first 
duty  of  the  day. 

On  awaking,  and  whilst  washing  and  dressing,  we 
must  revert  to  the  same  subject,  and  occupy  our  minds 
with  the  thoughts  of  it,  or  in  prayers  in  harmony 
with  it. 

If,  for  example,  we  are  engaged  in  meditations  of 
the  First  Week,  or  in  the  Purgative  Way,  we  may  picture 
ourselves  as  rebel  soldiers  covered  with  shame  and 
cpnfusion,  about  to  be  brought  into  the  presence  of  our 
King,  or  as  criminals  laden  with  chains  and  about  to 
stand  before  our  Judge,  or  as  lepers  eaten  up  with 
loathsome  ulcers  ;  any  of  which  may  conduce  to  excite 
and  promote  affections  comformable  to  the  subject  of 
our  meditation.  Or  again,  we  might  employ  the  time 
in  reciting  the  Miserere,  or  some  other  of  the  Penitential 
Psalms. 

Similarly,  if  we  are  employed,  in  contemplations 
which  concern  the  mysteries  of  our  Lord's  Life,  and  are 
proper  to  the  Illuminative  Way,  we  should  picture  to 
ourselves  the  circumstances  and  place  of  the  special 
mystery,  or  the  persons  engaged  in  it,  with  their 
thoughts,  feelings,  dispositions,  and  the  rest,  or  may 
employ  ourselves  in  suitable  vocal  prayers,  or  in 
reciting  some  Psalm.  B}^  this  means  the  mind  is  kept 
recollected  and  occasions  of  distractions  are  prevented, 
and  the  soul  is  well  disposed  for  prayer. 

With  regard  to  the  proximate  or  immediate  prepa- 
ration, we  should  during  the  space  of  a  few  minutes 
make  a  firm  resolution  to  devote  ourselves  earnestly  to 
our  duty,  and  to  give  no  room  to  any  other  thought, 
solicitude,  or  affection.  This  is  most  important ;  for  if 
we  go  to  prayer  with  a  firm  resolution  and  a  determined 
will  to  apply  ourselves  seriously,  we  shall  generally 
find  that  it  will  succeed  happily.     We  must  also  humble 


8  OAT   THE   METHOD   OF  MEDITATION. 

ourselves  in  the  presence  of  God,  protesting  our  vileness 
and  unworthiness  to  enter  into  converse  with  His 
tremendous  Majesty. 

But  care  must  be  taken  that  this  humility  does  not 
in  any  way  diminish  our  filial  confidence  in  Him  who 
is  our  loving  and  Heavenly  Father,  who  is  always  more 
willing  to  converse  with  us  than  we  are  to  entertain 
ourselves  with  Him,  and  whose  "  delight  is  to  be  with 
the  children  of  men." 

We  may  briefly  reflect  also  on  the  lights  and  graces 
we  may  derive  from  this  meditation  if  it  be  well  per- 
formed ;  for  it  has  not  unfrequently  happened  that  one 
meditation  faithfully  and  carefully  made  has  been  the 
beginning  of  eternal  salvation  and  of  perfection,  as  was 
the  meditation  on  death  in  the  case  of  St.  Francis 
Borgia,  and  on  the  value  of  the  soul  in  that  of  St. 
Francis  Xavier. 

Lastly,  we  must  unite  our  prayer  with  that  of  Jesus 
Christ,  entreating  Him  ^through  His  infinite  merits  to 
grant  that  all  our  faculties,  thoughts,  and  afl"ections 
may  tend  only  to  the  glory  and  honour  of  our  God. 

2.  We  then  in  a  spirit  of  faith  in  God's  presence 
kneel  down,  and  in  humble  adoration  make  our  pre- 
paratory prayer  that  all  our  intentions,  actions,  and 
endeavours  may  be  devoted  purely  to  the  greater  glory 
of  God  and  to  our  soul's  salvation,  and  say  the  prayer, 
'*  Prevent,  we  beseech  Thee,  O  Lord,  our  actions,"  &c., 
and  according  to  our  devotion,  the  "  Hail  Mary  "  and 
a  prayer  to  St.  Joseph,  to  beg  their  assistance. 

After  this  commencement  and  preparatory  prayer 
comes  the  first  prelude,  or  composition  of  place,  as  is 
clearly  set  down  in  the  first  exercise  and  in  the 
Directorium,  chap.  xiv.  This  consists  in  forming  some 
material  image  or  simiHtude  by  means  of  our  imagina- 
tion, when  the  subject  of  meditation  is  immaterial  and 
incorporeal.     In  doing  this  care  must  be  taken  to  avoid 


ON   THE  METHOD   OF  MEDITATION.  g 

too  great  an  effort  or  overstraining  of  the  brain ;  nor 
should  too  much  time  be  spent  on  it,  or  on  any  minute 
detail  or  realism  ;  but  only  so  much  as  will  be  sufficient 
to  fix  and  quiet  the  mind  and  help  to  recall  it  to  the 
subject  or  mystery  on  which  we  are  about  to  meditate. 
St.  Ignatius  gives  us  an  example  of  this  in  the  first 
Exercise  on  "  Three  Sins." 

In  the, second  prelude,  which  must  never  be  omitted, 
we  must  beg  of  God  the  grace  which  we  desire,  and 
really  wish  to  obtain,  as  St.  Ignatius  so  often  repeats, ^ 
petere  id  quod  volo — namely,  the  proper  and  special  fruit 
to  be  obtained  from  the  meditation,  thus :  '*  My  dear 
Lord,  without  you  I  can  do  nothing.  Vouchsafe,  then, 
to  help  me  to  bring  home  to  myself  this  truth  or  this 
mystery  which  I  am  going  to  meditate,  and  to  draw 
from  it  the  proper  fruit  for  the  sanctification  and  salva- 
tion of  my  soul." 

Having  spent  some  five  or  six  minutes  in  the 
preludes,  we  begin  the  meditation  properly  so  called, 
namely,  the  exercise  of  the  three  powers  of  the  soul, 
the  memory,  understanding,  and  will.  We  first  employ 
the  memory  by  calling  to  mind  the  subject  of  meditation. 
The  intellect  is  next  exercised  in  calmly  discussing  and 
reasoning  upon  it,  in  penetrating  into  its  meaning, 
considering  its  reasonableness,  weighing  its  importance, 
and  deducing  practical  consequences.  After  thus  clearly 
and  distinctly  weighing  the  matter,  and  its  application 
to  ourselves,  and  rejecting  all  pretext  or  excuses  which 
self-love  might  suggest  for  evading  the  conclusions  for 
the  correction  of  our  conduct  thence  arising,  we  next 
proceed  to  the  exercise  of  the  will,  the  third  faculty. 
With  regard  to  the  employment  of  the  understanding, 

1  What  we  should  desire,  and  consequently  should  always  earnestly  ask 
for,  is  that  God  would  grant  us  light  to  see  His  holy  truth,  and  strength  of 
will  to  embrace  it  and  its  practical  consequences  ;  for  of  what  avail  would 
be  the  illustration  of  the  understanding,  if  the  will  were  not  moved  by  the 
grace  of  God  to  correspond  ? 


lo  ON   THE  METHOD   OF  MEDITATION. 

two  things  must  be  observed  :  first,  care  must  be  taken 
not  to  tire  or  weary  the  head  by  too  intense  application,, 
but  to  proceed  with  calmness  and  quiet,  otherwise  it 
could  not  continue  to  function,  and  thus  meditation 
would  be  prevented  and  consequently  would  fail  to 
produce  fruit.  Secondly,  although  we  are  to  use  our 
intellect  seriously,  and  thereby  acquire  clear  and  deep 
convictions,  yet  we  must  rather  employ  the  will  in 
devout  affections  and  in  forming  suitable  practical 
resolutions ;  and  consequent!}^  we  should  devote  more 
time  to  exercising  it  than  to  making  use  of  the  under- 
standing, in  subtle  or  bright  thoughts  and  ideas. 

Finally,  the  will  is  to  be  employed  in  ehciting  acts 
of  love  of  what  is  good  and  of  aversion  to  what  is  evil 
and  less  good,  as  it  is  presented  to  it  by  the  under- 
standing ;  or  of  hope  or  fear,  of  desire  or  confusion  and 
shame,  and  finally  in  forming  resolutions  to  change  or . 
regulate  more  perfectly  one's  life.  These  resolutions 
should  be  made  from  the  heart  and  often  insisted  upon. 

And  with  respect  to  these  acts  of  the  will,  they  are 
not  to  be  enforced  by  violence,  but  by  a  sincere  and 
calm  movement  of  the  affections  of  the  soul,  which 
depend  specially  upon  God  and  are  a  gift  of  His  grace, 
although  requiring  our  co-operation.  Wherefore  the 
soul  must  by  humility  and  purity  of  heart  dispose  itself 
to  receive  this  grace  rather  than  rely  on  its  own  efforts 
and  industry. 

Again,  we  must  remember  that  in  the  exercise  of 
our  will  the  soul  is  treating  more  directly  and  imme- 
diately with  God,  than  in  the  employment  of  the 
understanding,  and  therefore  there  is  need  of  greater 
reverence,  which  should  also  manifest  itself  externall}^ 
by  our  assuming  a  humble  and  more  reverential  and 
devout  position.  Lastly,  our  resolutions  must  above 
all  things  be  practical ;  and  let  us  -not  be  tired  of 
frequently  repeating  them,  as  in  so  doing  they  become 


ON   THE   METHOD   OF  MEDITATION.  ii 

more  deeply  impressed  on  the  mind  and  add  to   the 
firmness  of  our  purpose. 

With  regard  to  this  the  essential  part  of  meditation, 
St.  Ignatius  gives  us  certain  documents,  or  cautions,  in 
the  course  of  the  Exercises.  Thus  in  the  second  Anno- 
tation,-he  tells  us  that  we  must  avoid  too  much  specula- 
tion, and  subtle  and  studied  discussions  of  the  intellect,, 
which  do  not  tend  to  inflame  the  will  with  love  and 
desires  of  what  we  propose  to  acquire  in  our  prayer ; 
otherwise  our  application  would  degenerate  into  a  study 
instead  of  being  a  prayer. 

For  this  same  reason  he  warns  us  in  the  fourth 
Addition,  not  to  be  anxious  to  run  hastily  over  all  the 
points  which  we  have  prepared  for  consideration,  but 
rather  to  dwell  on  any  particular  point  as  long  as  we 
find  in  it  spiritual  comfort,  or  devotion,  or  thoughts 
that  are  profitable  for  our  advancement  in  virtue  and 
for  the  conquest  of  self,  even  though  the  whole  hour  of 
meditation  be  spent  therein. 

"With  respect  to  the  colloquy,  St.  Ignatius,  at  the 
end  of  the  first  meditation,  says  that  "it  should  be 
addressed  as  by  a  friend  to  a  friend,  or  by  a  servant  to 
his  master,  or  by  a  criminal  to  his  judge ;  now  humbly 
requesting  some  favour,  now  acknowledging  our  faults ; 
at  one  time  begging  counsel  or  returning  thanks,  at 
another  asking  for  some  special  virtue  which  we  desire ; 
or  expressing  our  feelings  with  regard  to  the  subject- 
matter  of  the  meditation  and  the  rest." 

The  Saint  always  prescribes  these  colloquies  at  the 
end  of  our  Exercises ;  ^  but  it  is  highly  advantageous 
to  make  them  during  the  course  of  the  meditation 
whenever  we  feel  so  inclined.  There  are  various 
reasons  why  we  should  always  finish  with  one  or  more 
colloquies.  Thus,  after  communing  in  God's  presence 
i  Direct,  xv.  §  5. 


12  ON   THE  METHOD   OF  MEDITATION. 

for  so  long,  it  is  fitting  that  we  should  not  leave  Him 
abruptly,  but  with  all  reverence  and  respect ;  more- 
over, at  the  close  of  our  meditation,  the  soul  is  more 
inflamed  and  penetrated  by  grace,  and  consequently 
better  disposed  to  ask  for  what  she  wants  and  to  make 
her  acts  with  greater  fervour  and  devotion. 

Further,  it  is  well  also  to  remark  again  that  there 
is  more  need  of  reverence  in  making  the  colloquies,  as 
is  observed  in  the  third  Annotation,  than  in  discoursing 
with  the  intellect ;  for  though  when  we  speak  about  a 
king,  all  respect  is  to  be  observed,  nevertheless  in  dis- 
coursing with  him  personally,  this  is  much  more  to  be 
manifested.^  Another  caution  of  great  importance  is 
that  we  observe  great  exactness  in  giving  to  prayer  the 
full  time  prescribed ;  and  this  more  particularly  when 
it  proves  irksome,  dry,  and  void  of  all  spiritual  consola- 
tion. It  is  at  such  times  that  the  devil  never  fails  to 
urge  us  by  countless,  pretexts  to  shorten  and  curtail  it ; 
and  therefore  St.  Ignatius,  in  the  twelfth  and  thirteenth 
Annotations,  counsels  us  on  the  contrary  rather  to 
prolong  our  prayer  on  such  occasions,  thereby  not  only 
to  resist,  but  also  to  conquer  the  enemy  of  our  human 
nature.  This  fidelity  and  constancy  in  defiance  of 
aridity  and  heaviness  and  desolation  of  spirit,  is  one 
of  the  principal  means  to  become  real  men  of  prayer. 

Finally,  'the  time  of  prayer  being  finished,  St.  Igna- 
tius counsels  us  to  spend  a  quarter  of  an  hour  in 
reflecting  upon  and  making  a  diligent  and  accurate 
examination  of  the  meditation.  This  may  be  done 
either  sitting  or  standing  or  walking  about ;  and  it  is 
to  be  made. in  order  to  see  if  it  has  been  performed 
well  or  ill.  If  ill,  we  must  investigate  the  reasons,  and 
make  an  act  of  sorrow  and  of  purpose  of  amendment 
for  the  future ;  if  well,  then  we  must  return  thanks  to 
God  and  resolve  to  continue  in  the  same  course. 

1  Direct,  xv.  §§  6  and  7  ;  and  Suarez,  ix.  v.  §  5. 


ON   THE  METHOD   OF  CONTEMPLATION.  13 

Such  is  the  manner  which  the  Saint  prescribes  for 
meditation. 


ON    THE   METHOD   OF   CONTEMPLATION. 

In  the  succeeding  parts  of  the  Exercises,  after  the 
First  Week  we  find  that  the  form  of  meditation  is 
changed,  and  is  more  aptly  styled  contemplation ; 
inasmuch  as  we  place  ourselves  in  spirit  in  the  presence 
of  the  mystery  which  is  to  occupy  us,  and  consider  the 
persons  therein  concerned,  and  try  to  realize  their  words 
and  actions,  their  desires  and  views,  together  with  all 
the  attendant  circumstances,  drawing  from  each  the 
lessons  which  they  are  calculated  to  teach,  and  which 
the  Holy  Ghost  may  be  pleased  to  inspire. 

With  regard  to  the  remote  preparation,  it  consists 
in  determining  the  several  points  of  the  mystery  which 
we  propose  to  contemplate,  and  in  each  point  the 
persons  and  their  thoughts,  and  words  or  actions,  if 
any ;  on  retiring  to  rest,  in  recalling  briefly  to  mind  the 
same,  and  the  fruit  which  we  wish  to  draw  from  it ;  and 
on  awaking  and  rising,  in  quietly  occupying  our  mind 
on  some  general  thoughts  concerning  it. 

The  immediate  preparation  differs  in  nothing  from 
that  of  meditation,  consisting  in  short  acts  of  faith  in 
the  presence  of  God,  of  profound  humility,  of  gratitude 
for  being  allowed  the  favour  of  communing  with  His 
Divine  Majesty,  &c.  Then,  after  an  act  of  adoration 
and  preparatory  prayer,  St.  Ignatius  prescribes  as  a 
first  prelude  a  cursory  view  of  the  whole  mystery  which 
we  are  to  contemplate,  without  entering  especially  upon 
any  particular  point. ^  Just  as  when  a  fine  landscape 
is  presented  to  our  view,  we  see  it  all  confusedly  with 
one  glance,  whereas  afterwards  we  carefully  study  it 
part  by  part,  and  thus  come  to  fully  appreciate  all  its 

1  Direcl.  xix.  §  4. 


14  ON   THE  METHOD   OF  CONTEMPLATION. 

beauties  and  excellencies.  In  the  second  prelude  we 
are  to  picture  in  our  imagination  the  place,  the 
persons,  and  circumstances  of  the  mystery,  without 
however  entering  into  too  minute  details,  which  might 
occupy  time,  and  would  be  unprofitable  to  our  soul's 
progress.  In  the  third  prelude  we  are  to  beg  that 
we  may  have  a  clearer  knowledge  of  our  Blessed  Lord 
as  He  displays  Himself  and  His  perfections  in  the 
mystery,  that  so  we  may  come  to  love  Him  more 
ardently  and  tenderly,  and  may  imitate  Him  the 
more  closely  in  the  exercise  of  the  virtues  He  therein 
displays. 

In  the  contemplation^  we  consider  the  outward 
bearing,  the  inward  disposition,  the  thoughts  and  views 
of  our  Lord  or  our  Lady,  or  of  any  others  who  figure 
in  the  scene ;  also  their  actions  and  the  intention  arid 
manner  in  which  they  perform  them.  From  each  of 
which  we  draw  fruit ;  either  comparing  our  ways,  views, 
dispositions,  and  intentions  with  those  before  us,  or 
resolving  to  conform  ourselves  more  perfectly  with  our 
great  original,  or  determining  the  occasions  on  which  we 
will  reduce  the  resolutions  to  practice.  In  all  this  we 
must  act  as  really  present  and  taking  our  part  in  the 
mystery,  and  allowing  our  hearts  to  communicate  freely 
with  the  persons  whose  example  we  are  studying. 
Naturally  our  colloquies  will  be  much  more  frequent 
in  this  method  of  prayer  than  in  meditation  proper,  as 
it  is  hard  to  be  in  the  presence  of  others  as  silent 
observers  and  without  speaking. 

1  In  considering  the  persons,  we  picture  to  ourselves  their  exterior  com- 
portment, their  interior  virtues  theological  and  moral  in  the  just,  and  the 
opposite  vices  in  the  wicked  ;  the  situation  and  circumstances  in  which  they 
are  placed,  &c.  As  to  the  words,  we  consider  the  time  and  manner  in 
which  they  are  uttered,  the  matter  of  them,  &c. ,  and  also  the  internal 
feelings  and  affections  which  prompted  them.  As  regards  the  actions,  we 
may  observe  their  causes,  whether  final  or  proximate,  partial  or  total. 
Also  the  intention,  manner,  time,  place,  &c.,  of  them. 


METHOD   OF  MEDITATION.  15 

It  may  be  useful  for  those  who  are  as  j^et  unused  to 
meditation,  to  have  the  adjoined  method  of  meditation 
before  them  whilst  performing  that  exercise. 

METHOD    OF   MEDITATION. 

Remote  Preparation. — Banish  pride,  sensuaHty, 
-dissipation,  and  exercise  the  contrary  virtues,  humility, 
mortification,  and  tecoUection. 

Immediate  Preparation. — Read  over  the  meditation 
the  day  before.  Upon  first  awaking  think  of  the  medi- 
tation to  be  made.  Excite  appropriate  sentiments. 
Enter  upon  it  with  a  tranquil  mind. 

Commencement. 

Standing,  reflect  that  God  is  present. 
Kneeling,  adore.     Preparatory  prayer. 
Preludes — 

Brief  review  of  the  subject. 

Construction  of  place. 

Petition  for  special  grace  to  understand  and  resolve. 

The  Meditation. 
The  Memory — 

Recall  to  mind  the  matter  of  the  meditation. 
The  Understanding — 

1.  What  is  to  be  considered  ? 

2.  What  practical  conclusion  to  be  drawn  ? 

3.  Vv^hat  are  the  motives  ?     Is  it  becoming,  useful, 

agreeable,  easy,  necessary  ? 

4.  How  has  this  been  observed  hitherto  ? 

5.  What  is  to  be  done  in  future  ? 

6.  What  obstacle  is  to  be  removed  ? 

7.  W^hat  means  to  be  taken  ? 
The  Will— 

I.  Excite  affections  throughout  the  meditation  more 
with  the  heart  than  the  lips. 


i6  METHOD   OF  MEDITATION. 

2.  At  the  end  of  each  practical  consideration  form 
resolutions  :  —  Practical  — Particular  —  Suited 
to  present  circumstances.  Based  upon  solid 
motives — Humble — With  fervent  supplication 
for  assistance. 

Conclusion. 
Recapitulation, 

In  which  the  resolutions  made  are  confirmed. 
Ejaculation, 

Taken   from  the  Holy  Scriptures  or  the  Fathers, 
recalling  to  mind  the  matter  of  the  meditation, 
and  the  resolutions  formed. 
Colloquy, 

Addressed  to  Jesus  Christ,  B.V.M.,  or  to  any  Saint. 

Reflection. 

EXAMEN, 

Of  the  manner  in  which  the  meditation  has  been 
made. 
Recapitulation, 

Of  the  whole  meditation. 

Of  the  practical  conclusions — motives — affections- 
resolutions — particular  inspirations. 


NATURE  AND  DIVISION  OF  THE  EXERCISES.      17 


ON   THE   NATURE   AND   DIVISION    OF 
THE   EXERCISES. 

1.  The  Spiritual  Exercises  are  not  merely  a  collection 
of  meditations  in  which  a  man  reflects  upon  himself  and 
upon  his  duties,  and  devoutly  converses  with  God. 
Many  masters  of  spirit  had  already  compiled  such 
books,  as  St.  Bonaventure,  St.  Bernard,  and  St.  Laurence 
Justinian  ;  nor  are  they  only  a  guide  for  the  time  of 
retreat,  but  they  are  also  a  complete,  concise,  and 
practical  course  of  spiritual  life,  whereby  every  one  may 
securely  attain  his  ultimate  end.  They  lead  man  by  a 
right  use  of  creatures,  and  by  the  imitation  of  Jesus 
Christ,  to  a  perfect  union  with  God,  and  to  a  holy  con- 
formity with  His  Divine  will.  For  us  of  the  Society 
they  are  a  book  of  doctrine,  and  a  directory  of  the 
asceticism  of  the  Society.^  It  is  also  aptly  called  by  a 
holy  man  of  the  Bernardine  Order,  ''  libellum  toti  generi 
humano  institum."^  And  Paul  III.,  in  a  Brief  dated 
1548,  declares  *'  dicta  exercitia  pietate  ac  sanctitate 
plena  et  ad  spiritualem  profectum  fidelium  valde  utilia 
et  salubria  esse,"  and  moreover  he  exhorts  all  the 
faithful  to  make  use  of  them. 

2.  They  are  divided  into  three  parts.  The  first  of 
which  contains  the  Annotations,  the  second  the  medita- 
tions, and  the  third  comprises  the  precepts,  rules,  and 
industries  of  spiritual  life. 

3.  The  first  process  in  the  spiritual  life  is  to  reclaim 
the  sinner  from  his  evil  life  by  inspiring  him  with  a 
spirit  of  penance,  with  real  sorrow  for  his  sins,  and  by 
rooting  out  of  his  soul  every  inordinate  affection  and 
every  attachment  which  is  not  in  accordance  with  the 

1  Suarez,  De  Religione,  bk.  ix.  cc.  v.  vi. 
2  Hist.  Soc.  xvi.  §  127. 


i8      NATURE  AND   DIVISION   OF   THE   EXERCISES. 

teaching  of  faith  and  the  dictates  of  right  reason,  and 
this  is  called  the  Purgative  process. 

The  next  is  to  put  the  exercitant  in  the  right  way, 
which  is  Christ  our  Lord,,  by  presenting  Him  as  the 
model  which  every  man  is  bound  to  study  and  to 
know,-^  and  to  copy  in  himself,^  in  his  mind  and  heart 
and  conduct ;  whether  it  be  in  the  ordinary  course  of 
life,  or  amidst  extraordinary  difficulties  and  trials,  such 
as  our  Lord  underwent  during  His  Sacred  Passion  and 
in  His  Death.     This  is  the  Illuminative  process. 

Lastly,  when  the  soul  has  succeeded  in  this,  it  is 
led  to  a  close  union  with  our  Lord  in  mind,  and  heart, 
and  will,  and  thus  attains  perfection  here,  and  is 
prepared  for  an  everlasting  union  with  Him  in  Heaven, 
which  was  the  desire  of  His  Sacred  Heart. ^  This  is 
the  Unitive  process.  . 

It  is  needless  to  add  that  of  the  precepts,  rules,  and 
industries  of  spiritual  life,  not  all  are  adapted  to  each 
process,  but  some  are  applicable  to  one  and  some  to 
another. 

4.  First  among  the  industries  laid  down  by  St.  Igna- 
tius, and  which  he  places  in  the  beginning  of  his  Book 
of  the  Spiritual  Exercises,  are  what  he  calls  "Anno- 
tations.'^ These  are  certain  memoranda  or  directions, 
twenty  in  number,  which  conduce  much  to  the  under- 
standing of  the  Exercises,  and  to  the  performing  of 
them  with  advantage  and  great  spiritual  profit ;  and 
next  to  these  the  Additions. 

1  "  Now  this  is  eternal  life,  that  they  may  know  Thee  the  only  true 
God,  and  Him  whom  Thou  hast  sent,  Jesus  Christ."  (St.  John  xvii.  3.) 

2  "  For  whom  He  foreknew  He  also  predestined  to  be  made  conform- 
able to  the  image  of  His  Son."  (Romans  viii.  29,) 

'  "  That  tljey  may  be  one  as  Thou,  Father,  in  Me,  and  I  in  Thee,  that 
they  also  may  be  one  in  us'."  (St.  John  xvii.  21.) 


THE  ANNOTATIONS.  19 


THE  ANNOTATIONS. 

St.  Ignatius  states  the  object  of  these  Annotations  to 
be,  to  give  iis  some  understanding  of  the  Exercises,  and 
to  serve  as  a  help  both  to  the  director  and  to  the 
exercitant  who  makes  the  Exercises. 

I.  In  the  first  we  have  set  down  the  imttcre  and  the 
end  of  the  Exercises.  Just  as  natural  life  has  its  own 
special  acts,  as  walking  and  running,  and  other  bodily- 
exercises,  as  well  as  reading,  study,  and  other  mental 
exercises,  so  has  the  soul  her  various  acts,  in  order  to 
acquire  the  knowledge  and  love  of  God  and  the  imita- 
tion of  Jesus  Christ,  such  as  the  examination  of 
•conscience,  meditation,  contemplation,  vocal,  and  other 
mental  prayer,  and  all  those  means  of  preparing  and 
disposing  the  soiil  to  divest  itself  of  every  inordinate 
affection  ;  and  when  this  has  been  done,  of  seeking  and 
finding  out  the  Divine  will  regarding  the  regulating  of 
life  in  order  to  secure  eternal  salvation. 

Here,  then,  we  see  the  three-fold  end  we  must  have 
in  view  : 

(a)  To  repress  inordinate  affections,  namely,  such  as 
-do  not  lead  us  to  our  end,  or  which  expose  us  to  the 
danger  of  losing  it,  or  which  neither  faith  nor  right 
reason  approve. 

(/?)  To  learn  God's  will,  that  we  may  regulate  our 
lives  in  accordance  with  it,  and  become  what  God 
wants  as  regards  His  commandments,  the  duties  of  our 
state  of  life,  &c.  This  is  at  once  solid,  practical,  easy, 
and  sure,  and  is  not  liable  to  delusion. 

That  the  Exercises  enable  us  to  do  this  is  proved  by 
universal  experience,  by  the  very  nature  of  the  Exercises 
which  prepare  and  dispose  both  the  mind  and  heart, 
.and  lastly,  by  the  extraordinary  graces  which  are  given 


20  THE   ANNOTATIONS. 

to  those  who  rightly  perform  them.  From  this  then 
we  see  that  the  Spiritual  Exercises  are  to  be  practical, 
not.  speculative,  that  we  are  not  to  seek  for  bright 
thoughts,  and  brilliant  illustrations,  and  sublime  ideas. 
No  !  our  object  must  be  to  penetrate  deeply  into  our 
interior  that  we  may  know  ourselves  thoroughly,  see 
our  evil  inclinations,  and  make  up  our  minds  to  subdue 
them.  It  is  thus,  and  not  by  brilliant  thoughts  and 
ideas  that  we  shall  attain  the  end  proposed.  Without 
this,  no  matter  what  lights  or  sensible  devotion  and 
consolation  we  rrtay  have,  all  would  be  labour  in  vain. 

2.  In  the  second  Annotation  the  director  is  instructed 
to  give  the  points  of  the  meditations  or  contemplations 
briefly,  and  to  avoid  any  personal  ideas  or  exaggerations, 
and  rather  to  fix  the  nail  and  let  the  exercitant  drive 
it  home  ;  for  by  so  doing  he  will  be  more  interested,  and 
will  make  the  subject  more  practical  and  more  personal, 
and  at  the  same  time  will  be  more  impressed ;  nor 
must  the  exercitant  go  in  search  of  many  thoughts  or 
fine  and  original  ideas,  but  rather  insist  on  few  and 
good. 

3.  In  the  third  Annotation  St.  Ignatius  repeats  in 
what  the  labour  of  meditation  consists ;  namely,  in  the 
earnest  application  of  the  intellect,  thereby  to  get  a 
clear  apprehension  of  the  subject,  and  in  the  exercise  of 
the  will  desirous  to  draw  from  it  all  the  practical  good 
we  can.  When  we  directly  address  ourselves  to  God 
or  His  saints  in  the  course  of  our  meditation,  it  must  be 
done  always  with  greater  reverence  than  whilst  we  are 
communing  with  ourselves.^ 

4.  The  fourth  regards  the  length  of  time  to  be 
devoted  to  each  of  the  four  divisions  of  the  Exercises. 
This  must  be  determined  by  the  character,  dispositions, 

1  "  Non  negatur  semper  in  oratione  reverentiam  esse  adhibendam  esto 
ejus  cura  non  sit  tarn  necessaria  sicut  quando  in  colloquiis  et  afFectibus 
versamar."  (Suarez,  De  Religione,  t.  xv.  1.  ix.  c.  v.  §  7.) 


THE  ANNOTATIONS. 


and  circumstances  of  the  exercitant,  and  on  the  greater 
or  lesser  fruit  which  he  derives  from  them. 

In  the  following  sixteen  Annotations,  St.  Ignatius 
details  the  helps  and  the  obstacles  to  success,  and  the 
dispositions  in  which  we  are  to  begin  and  continue  the 
Exercises. 

5.  Thus  in  the  fifth  we  are  to  have  a  courageous 
and  generous  heart  towards  God,i  throwing  ourselves 
absolutely  into  His  arms  ;  determined  to  do  without  any- 
reserve,  whatever  He  may  desire ;  leaving  Him  to  lead 
us  whithersoever  He  pleases,  no  matter  how  repugnant 
it  may  be  to  our  corrupt  nature,  and  to  mould  us  as  He 
shall  think  fit.^  It  would  be  a  great  mistake  to  com- 
mence the  retreat  as  a  duty  to  be  got  through  ;  or  to  lay 
down  certain  limits  to  which  we  will  go  but  no  further 
in  following  the  call  of  God.  Moreover,  we  should 
determine  what  is  the  sacrifice  which  God  requires 
from  us,  and  resolve  at  at  all  cost  to  make  it.  Observe 
how  strongly  St.  Ignatius  urges  upon  us  this  necessary 
disposition.^ 

6.  When  in  the  course  of  the  Exercises  we  expe- 
rience no  emotion  either  good  or  bad,  it  is  sometimes 
a  sign  that  we  are  not  making  any  real  effort  or  are  not 
in  earnest ;  though  this  calm  may  at  times  arise  from 
physical  causes  over  which  we  have  no  control.  In 
such  cases  it  is  well  to  examine  if  the  Exercises  are 
made    at    the    proper    times,   if    they   are    performed 


1  This  disposition  is  absolutely  necessary  ;  for  a  retreat,  if  it  is  made 
properly,  is  a  time  of  conflict  between  the  powers  of  good  and  evil ;  and  to 
gain  the  victory  we  must  cast  aside  all  niggardliness  and  selfish  wavering 
or  fear. 

2  "  Sicut  lutum  in  manu  figuli  sic  ego  in  manu  Domini."  (Ecclus.  xxxiii.) 

3  "It  is  of  great  consequence  that  he  who  enters  on  the  Exercises 
should  do  so  with  a  great  soul,  and  with  a  generous  spirit  towards  his 
Creator  and  Lord,  offering  up  to  Him  his  will  and  liberty,  so  that  His 
Divine  Majesty  may  dispose  of  him  and  of  all  he  hasi,  according  to  His 
most  holy  will."  (Spiritual  Exercises.) 


LIBRARY    OF 
FRANCISCAN   FATHERS 


THE  ANNOTATIONS. 


seriously  and  earnestly,  and  if  the  various  Additions  are- 
punctually  observed. 

In  the  seventh,  eighth,  ninth,  and  tenth  Annotations. 
is  pointed  out  the  duty  of  the  director  according  to  the 
various  states  in  which  the  exercitant  may  find  himself. 
But  from  them  we  gather  that  in  those  who  make  the 
Spiritual  Exercises  a  stout  heart  is  required  to  fight 
against  weariness,  heaviness,  and  disquiet  of  spirit,  and 
the  temptations  of  the  devil ;  in  resisting  which  the 
director  is  instructed  how  to  assist  the  exercitant.  It 
may  be  that  solitude  and  retirement  produce  irksome- 
ness,  or  that  dryness  and  desolation  makes  him  regard 
prayer  as  loss  of  time,  or  that  the  devil  perplexes  the 
conscience.  To  overcome  these  it  is  necessary  to 
strengthen  our  confidence  in  God,  and  to  guide  our- 
selves by  the  rules  for  the  Discernment  of  Spirits. 

With  regard  to  the  tenth  Annotation,^  vide  Suarez,. 
De  Exevc.  bk.  ix.  v.  8,  9. 

II.  In  the  eleventh  Annotation  St.  Ignatius  tells  us 
that  we  are  to  fix  our  minds  on  the  mysteries  proper 
for  that  part  of  the  Exercises  on  which  we  are  engaged 
and  on  the  fruit  peculiar  to.  it,  and  not  to  pass  to  any 
other.  This  is  also  prescribed  in  the  sixth  of  the  ten 
Additions.  In  the  same  manner  we  must  not  amuse 
or  distract  ourselves  by  reading  or  writing  things, 
foreign  to  the  subject  in  hand. 2 

1  St.  Ignatius  observes  that  the  enemy  of  human  nature  is  wont  to. 
attack  those  who  are  engaged  in  the  second  process  of  the  Spiritual 
Exercises  or  the  Illuminative  Way,  rather  than  those  in  the  Purgative  Way. 
And  this,  if  we  take  in  the  mind  of  the  Saint,  is  true  :  for  he  adds,  Sub 
specie  boni.  The  temptations-  of  beginners  are  more  palpable  and  un- 
disguised, and  thus  are  less  dangerous.  (Conf.  Augustine,  on  Psalm  29.) 

And  again,  Almighty  God  in  His  love  and  providence  helps  the  beginner 
with  special,  graces,  with  spiritual  consolations,  with  facility  in  the  per- 
formance of  the  Exercises,  &c.,  whereas  in  regard  of  those  who  are  more 
advanced  He  allows  the  enemy  wider  scope  for  the  greater  and  more  solid 
perfection  of  those  who  are  tempted.  (Conf.  Gregory,  Moral,  xxiv.  c.  7. ) 

2  Direct,  iii.  §§  2 — 5. 


THE  ANNOTATIONS.  23 

12  and  13.  We  must  firmly  adhere  to  the  full  time 
allotted  for  meditation ;  notwithstanding  our  repug- 
nance, or  any  feeling  of  desolation  ;  or  if  we  make  any* 
change  it  should  be  rather  to  prolong  ^  it  by  a  few 
piinutes,  thereby  to  gain  a  complete  victory  over  the 
devil. 

14.  In  the  fourteenth  Annotation  we  are,  cautioned 
against  being  carried  away  in  time  of  consolation  and 
making  any  vow  or  binding  promise ;  and  it  is  the  duty 
of  the  director  to  guard  us  against  this  danger.^ 

15.  So  also  must  he  abstain  during  the  Exercises 
from  influencing  the  exercitant  towards  one  state  or 
method  of  life  rather  than  another,  but  must  leave  the 
Creator  to  act  directly  and  immediately  with  His 
creature.^ 

16.  But  if  the  creature  be  assailed  by  any  inordinate 
affection,  or  be  unduly  inclined  to  some  certain  thing,  in 
any  of  the  following  ways,  namely,  to  an  object  less 
good,  or  from  less  worthy  motives,  or  to  less  worthy 
means  for  the  attainment  of  even  a  good  object,  he 
must  by  prayer,  by  penances,  and  other  means,  strive 
to  incline  himself  to  the  contrary,  and  thus  correct  his 
evil  inclination.^ 

17.  In  the  seventeenth  Annotation  the  director  is 


1  To  spend  a  whole  hour  in  meditation  is  often  difficult ;  more  especially 
if  in  a  state  of  aridity  ;  hence  we  must  not  be  surprised  at  experiencing 
feelings  of  weariness  or  disgust,  or  an  inclination  to  contract  the  time,  or 
to  interrupt  it.  If  any  change  be  made,  let  it  be  to  prolong  the  time,  even 
though  it  be  only  for  a  few  minutes. 

This  lesson  we  may  apply  to  ourselves  at  other  times  also,  when 
pressure  of  work,  indisposition,  or  any  other  e.xcuse,  may  suggest  the 
retrenchment  or  omission  of  our  ordinary  exercise  of  prayer, 

2  Direct  v.  §§  2,  5,  6  ;  viii.  §  3. 

3  It  is  the  Creator  and  Lord  who  gives  the  call ;  and  who  knows  the 
circumstances  in  which  He  can  manifest  His  will  and  dispose  His  creature 
for  that  kind  of  life  in  which  He  wishes  him  to  serve  Him.  No  man  should 
be  so  rash  as  to  intrude  himself  between  God  and  His  creature. 

4  DirecL  ii.  §  5. 


24  THE  ANNOTATIONS. 

told  to  keep  in  view  the  state  of  soul  of  the  exercitant 
and  adapt  the  subjects  of  meditation  to  the  various 
feelings  with  which  his  soul  is  affected. 

1 8.  In  the  same  way  he  must  consider  the  age, 
character,  health,  mind,  and  will  of  the  exercitant,  and 
the  object  he  has  in  view,  and  then  determine  what  will 
be  the  best  exercises  in  which  to  occupy  him.  ^The 
nineteenth  Addition  refers  to  the  same  subject. 

20.  In  the  twentieth  Annotation  St.  Ignatius  strongly 
recommends  retirement  and  solitude,^  interior  and 
exterior  recollection,  and  a  strict  guard  of  the  senses. 
This  he  urges  for  three  reasons :  first,  because  by  it 
we  gain  great  merit  in  God's  sight,  and  engage  Him 
more  eifectually  to  assist  us ;  secondly,  because  the 
powers  of  the  soul  being  thus  less  distracted  will  be 
applied  with  greater  energy  and  efficacy  to  gain  the  end, 
in  view ;  and  thirdly,  because  the  more  detached  the 
soul  is  from  exterior  and  sensible  things,  the  more 
disposed  it  is  to  seek  and  find  God,  "  Fuge,  tace, 
quiesce."  To  fly  from  the  ordinary  scenes  of  daily  life 
and  occupations,  to  observe  strict  silence  and  to  keep 
the  soul  in  peace  and  free  from  solicitude  is  a  sure 
means  of  finding  God  and  His  holy  will. 

These  Annotations  are  of  great  consequence,  and 
we  should  ever  keep  them  in  view  if  we  would  derive 
benefit  from  the  Exercises.  We  should  esteem  them, 
for  they  have  been  approved  by  Holy  Church  :  and  the 
importance  and  benefit  of  them  has  been  confirmed  by 
long  experience.  We  may  finally  summarize  them 
thus : 


1  This  solitude  reason  approves,  for  nothing  is  more  opposed  to  the 
action  of  God's  grace  than  the  crowd  of  either  persons  or  things.  This  is 
confirmed  by  experience  and  by  teaching  of  Scripture  and  the  example 
of  the  Saints,  whether  Prophets,  Apostles,  Martyrs,  Virgins,  or  Doctors. 
In  it  "prava  corriguntur,  parva  nutriuntur,  magna  oblectantur  ingenia," 
as  St.  Augustine  says  of  the  Scriptures. 


ON   THE  EXAMINATIONS  OF  CONSCIENCE.         25 

In  the  first,  we  learn  the  nature  of  the  Exercises ; 
in  the  second,  sixth,  seventh,  eighth,  ninth,  tenth, 
fourteenth,  fifteenth,  sixteenth,  and  seventeenth,  the 
way  in  which  they  are  to  be  given  ;  and  to  whom,  in  the 
eighteenth,  nineteenth,  and  twentieth. 

We  see  the  four  conditions  required  in  the  exercitant, 
from  the  eleventh  to  the  twentieth,  namely,  separation 
from  external  things,  recollection,  personal  energy  and 
■effort ;  and  punctuality  to  time  and  to  the  Additions, 
second,  fourth,  sixth,  twelfth ;  generosity,  fifth,  thir- 
teenth, and  sixteenth ;  candour  and  docility,  sixth, 
seventh,  eighth,  ninth,  tenth,  and  sixteenth. 

Sometimes  these  Annotations  may  serve  as  the 
opening  exercise  of  a  retreat,  of  which  the  points 
might  be : 

Point  I. — The  end  of  the  Exercises. 

Point  2. — The  means  of  making  them  well. 

Point  3. — ^The  motives  which  should  urge  us  to  make 
them  well. 


ON    THE  EXAMINATIONS  OF    CONSCIENCE. 

The  examination  of  conscience  is  an  essential 
exercise  of  spiritual  life,  by  which  we  discover  and 
correct  whatever  is  defective  in  our  conduct.  Its 
importance  is  seen  by  the  place  which  it  occupies  in 
the  Spiritual  Exercises,  and  by  the  manner  in  which 
St.  Ignatius  insists  upon  it,^  and  from  its  being  an 
effective  means  of  practising  penance,  of  purifying  the 
soul  from  sin,  and  of  subduing  the  passions  and  keeping 
them  in  subjection. ^ 

St.  Ignatius  places  this  examination  of  conscience 
immediately  after  the  "Principle  or  Foundation"  and 

1  Conf.  Annotations  i8,  19. 

"  Conf,  Insiti.  p.  iii,  c.  i,  §  11  ;  p.  4.  c,  4,  §§  3,  4. 


26  THE  PARTICULAR  EX  AM  EN. 

before  the  meditations  on  Sin,  because  in  its  use  we 
become  acquainted  with  our  own  sins  and  faiHngs,  and 
are  induced  to  purge  and  cleanse  our  souls  from  them^ 
and  to  amend  our  lives,"^  which  is  our  object  in  the  first 
part  of  the  Exercises. 

He  divides  it  into  two,  the  Particular  and  General 
Examination,  after  the  example  of  many  saints  and 
founders  of  Religious  Orders,  as  St.  Basil, 2  St.  John 
Climachus,'^  and  St.  Bernard  ;*  and  for  the  members  of 
his  Society  he  prescribes  the  use  of  them  twice  at  least 
each  day,  as  a  most  efficacious  means  to  obtain  true 
purity  of  mind  and  heart  and  to  hinder  our  falling  into 
sin  or  becoming  remiss  in  the  service  of  God.  Further, 
how  important  this  rule  is  considered  by  his  followers 
is  evidenced  by  the  Seventh  General  Congregation  in 
its  twenty-fifth  decree. 


THE   PARTICULAR  EXAMEN. 

As  to  the  Particular  Examen,  it  is  true  that  many 
holy  and  enlightened  men  regularly  practised  it ;  but 
St.  Ignatius  was  the  first  who  reduced  it  into  form,^ 
and  laid  down  rules  by  which  to  render  it  practical  and 
really  efficient. 

Every  one,  however  spiritual  and  devout,  has  some 

1  This  examination,  says  Suarez,  is  most  useful  for  the  purifying  of  the 
conscience,  and  also  for  frequent  confession.  (Suarez,  ix.  c.  vii.  n..  5.) 
If,  in  the  examination  which  we  make  twice  a  day,  we  refer  our  act  of 
contrition  and  purpose  of  amendment  to  our  next  confession,  it  secures  us 
against  a  danger  in  frequent  confessions  of  making  too  light  of  an  essential 
point  in  the  Sacrament  of  Penance,  namely,  contrition.  This  is  a  custom 
much  recommended,  and  practised  with  great  spiritual  profit  by  many 
pious  souls. 

2  Serm.  i.  De  Instit.  Monach.  3  /?<,  Qbed.  4  /)^  yifa  solit. 

5  St.  Basil  in  his  shorter  rules,  No.  389,  observes,  "  Quando  aliquis 
in  aliquo  frequentius  peccat  considerare  debet  radicem,  et  ibi  specialiter 
medicinam  adhibeat,  et  in  singulis  peccatis  simili  modo." 


THE  PARTICULAR  EX  AM  EN.  -zj 

weak  side  or  some  predominant  passion  or  special 
natural  inclination,  which  is  either  the  source  of  all  his 
failings,  or  causes  him  to  fall  more  frequently,  or 
exposes  him  to  greater  danger.  This  is  the  true  reason 
why  after  many  years  we  often  find  ourselves  liable  to 
the  same  infirmities  and  neghgences. 

It  is  in  order  to  remedy  this  deplorable  disorder  that 
St.  Ignatius  formulated  this  method  of  the  Particular 
Examen,^  and  it  is  by  the  regular  use  of  it  that  so  many 
of  the  members  of  his  Order  have  attained  the  highest 
perfection,  as  we  read  in  its  histor}'. 

He  assigns  three  times  for  its  exercise  : 

The  first  is,  that  as  soon  as  we  are  out  of  bed  and 
dressed,  we  resolve  seriously  not  to  give  way  to  that 
particular  fault  or  defect  which  is  the  subject  of  our 
Particular  Examen. 

The  second  is,  that  about  the  middle  of  the  day  we 
beg  of  God  that  which  we  liave  at  heart,  namely,  the 
grace  to  remember  how  often  we  have  fallen  into  the 
particular  fault,  and  to  amend  it  for  the  future ;  then 
we  are  to  examine  how  often  we  have  been  guilty, 
reviewing  each  hour  from  rising  up  to  the  time  of 
examen,  and  to  mark  down  an  equal  number  of  points 
on  the  appropriate  line.  After  which  we  must  resolve 
with  God's  grace  to  amend  between  this  and  the  next 
examen. 

The  third  time,'  is  after  supper  before  retiring  to 
rest,  when  we  must  examine  ourselves  in  the  same 
manner,  on  the  time  since  our  last  examen,  and  after 
again  marking  down  the  number  of  falls,  we  must 
renew  our  sorrow  and  our  resolution  for  the  time  to 
come. 

The  Saint  subjoins  two  observations  to  render  this 
practice  more  effectual.  The  first  is  that  as  soon  as 
we  feel  that  we  have  yielded  to  the  fault  or  inclination, 
1  Suarez,  ix.  6,  n.  5. 


28  THE   PARTICULAR   EX  AM  EN. 

we  must  immediately  raise  our  heart  to  God  to  recom- 
mend ourselves  to  Him  and  to  express  our  sorrow, 
placing  our  hand  to  our  breast,  yet  not  so  as  to  attract 
observation.  The  second  is  to  compare  line  with  line, 
day  with  day,  week  with  week,  and  see  what  amend- 
ment or  progress  we  have  made. 

There  is  no  sin  or  fault,  though  ever  so  inveterate, 
which  we  shall  not  overcome  by  the  constant  and 
punctual  use  of  this  means.  With  regard  to  this 
exercise  two  difficulties  present  themselves. 

1.  The  first  is  as  to  the  choice  of  the  subject  of  our 
examination.  This  must  be  some  sin,  or,  in  default  of 
this,  some  offence,  or  lastly,  some  deliberate  negligence 
{peccata,  offensiones,  et  negligentics),  such  as  imprudence  in 
speech,  looks,  actions,  omissions,  impurity,  or  want  of 
intention,  silence,  uncharitableness,  idleness,  &c. 

Sometimes  we  may  find  the  subject  by  considering 
our  good  qualities.  If  we  are  of  a  sweet  and  mild  dis- 
position, does  it  degenerate  into  weakness  or  timidity  ? 
If  we  are  of  a  strong  character,  does  it  make  us  hard, 
proud,  obstinate,  brusque,  and  domineering?  And  so 
of  the  rest. 

Another  way  of  finding  it  is  by  observing  what  we 
do  with  predilection,  what  troubles  us,  what  excites 
us,  &c. 

2.  The  second  difficulty  regards  the  duration  of  our 
efforts  and  diligence  in  employing  them.  To  obviate 
this,  it  is  well  to  make  it  the  subject  of  a  resolution 
each  time  we  go  to  confession.  Also  to  change  the 
subject  from  time  to  time,  and  thus  revive  our  attention. 
Or  again,  we  may  change  the  subject  by  making  acts 
of  the  virtue  which  is  opposed  to  the  predominant  fault 
or  passion ;  and  this  more  especially  when  we  commit 
the  fault  rarely,  or  the  occasions  of  committing  it  occur 
but  seldom. 

Sometimes  it  may  happen  that  owing  to  great  care 


THE  GENERAL  EX  AMEN.  29 

in  our  early  training  and  education,  or  to  other  environ- 
ments, we  ma}^  have  no  clearly  defined  predominant 
passion  or  habitual  defect.  In  such  case  we  shall 
generally  feel  drawn  towards  some  special  virtue,  such 
as  mortification,  recollection,  poverty,  prayer,  or  some 
special  form  of  devotion,  &c.,  in  which  it  is  the  will  of 
God  that  we  should  acquire  great  perfection :  and  for 
this  purpose,  we  must  apply  the  Particular  Examen  in 
the  same  manner  as  we  do  for  our  faults,  determining  a 
certain  number  of  acts  of  the  virtue  for  each  morning 
and  afternoon. 


THE   GENERAL    EXAMEN. 

This  is  a  salutary  means  of  purifying  the  soul,  and 
is  useful  in  disposing  it  for  confession. 

St.  Ignatius  before  laying  down  the  method  of  the 
General  Examen,  makes  certain  useful  preliminary 
observations  on  the  subject-matter  of  the  examination, 
namely,  on  thoughts,  words,  and  actions. 

As  regards  thoughts  he  observes  that  they  may  arise 
from  ourselves  and  from  our  own  free-will  or  may  be 
inspired  by  the  good  angel,  or  suggested  by  the  devil. 
Against  the  latter  we  must  be  ever  on  our  guard. 

'  2.  When  an  evil  thought  suggests  itself,  or  is 
suggested  from  without  and  is  at  once  rejected,  it 
furnishes  an  occasion  for  an  act  of  virtue,  which  God 
will  reward.  If,  when  rejected,  it  again  returns,  and 
is  as  often  repelled,  the  merit  is  correspondingly  greater, 
as  each  time  it  is  a  distinct  act  of  virtue. 

3.  As  long  as  there  is  not  consent,  but  only  hesita- 
'tion  and  a  kind  of  half-deliberation  or  negligence,  the 
thought  will  be  more  or  less  venial  in  proportion  to  the 
negligence  or  deliberation.^ 

1  "  B.  Ignatius  loquitur  prascise  de  negligentia  quae  non  transit  in 
consensum  nee  directum  nee  interpretativum.  .  .  .  Expendendum  est  illud 


30  THE   GENERAL   EX  AM  EN. 

4.  But  if  we  give  full  consent  to  the  evil  thought, 
we  are  guilty  of  a  mortal  sin.  If  we  put  the  thought 
into  action,  the  guilt  of  the  sin  is  augmented,  and  this 
for  three  reasons  :  because  it  involves  longer  time,  more 
full  deliberation  and  intensity,  and  at  least  in  matters 
of  the  sixth  commandment,  often  involves  another's 
sin.  In  examining  ourselves  on  our  thoughts,  we  must 
not  expect  or  even  try  to  get  mathematical  exactness, 
but,  as  in  all  moral  questions,  must  be  satisfied  with  a 
moral  certainty. 

In  regard  to  our  words,  the  Saint  lays  down  that  to 
justify  the  taking  of  oaths  it  is  required  that  they  be 
tnithfid,  and  at  the  same  time  necessary,  that  is  of  matters 
of  great  moment  as  regards  the  soul,  body,  or  temporal 
goods,  and  also  that  it  be  done  with  great  reverence. 
And  this  is  evidently  more  easy  when  the  oath  is  based 
on  the  veracity  of  God  Himself. 

By  an  idle  word  is  to  be  understood  any  utterance 
which  is  not  for  the  benefit  of  ourselves  or  of  another, 
in  reality,  or  which  is  not  intended  as  such;  so  that 
if  our  conversation  be  rightly  ordered,  it  becomes  an 
occasion  of  merit  ;  if  wrongly,  it  is  a  sin. 

As  to  detraction,  if  we  reveal  any  grievous  sin  of 
another  we  sin  mortall}^ ;  if  it  be  only  some  fault  or 
defect,  we  incur  a  corresponding  guilt,  unless  it  be 
justified  by  a  right  intention,  or  the  fact  is  public  and 
notorious.  If  we  reveal  the  matter  in  order  to  protect 
others,  or  that  the  person  may  be  corrected,  or  that 
others  may  be  preserved  from  falling  into  the  same,  of 
course  this  intention  justifies  us,  provided  it  is  done 
prudently. 

As  regards  actions,  the  subject  of  examination  is  the 

verbum  '  aliquantulum '  et  'obiter,'  quod  idem  significat  ac  subreptitie  et 
antecedenter  ad  plenam  judicii  et  rationis  animadversionem  :  quamdiu 
autem  delectatio  in  eo  statu  durat,  etiamsi  aliqua  negligentia  interveniat 
tantum  est  peccatum  veniale."  (Suarez,  ix.  v.  §  13.) 


THE  METHOD   OF  THE   GENERAL   EX  A  MEN.        31 

Ten  Commandments  and  the  Precepts  of  the  Church, 
and  the  orders  of  lawful  Superiors,  care  being  taken  to 
discriminate  between  orders  and  recommendations  of 
Superiors.^ 


THE  METHOD  OF  THE  GENERAL  EXAMEN. 

The  General  Examen  embraces  five  points.^ 

Point  I. — St.  Ignatius,  wisely  requires  us  to  begin 
with  giving  thanks  to  God,  thereby  acknowledging  the 
many  mercies  we  are  continually  receiving  from  God, 
and  by  confronting  our  base  ingratitude  and  failings 
with  His  countless  favours  to  us,  we  shall  excite  in  our 
hearts  greater  sorrow  and  horror  for  them.  In  this 
point  we  should  thank  Him  for  His  favours  to  Jesus, 
to  Mary,  to  all  the  Saints,  to  all  mankind,  and  then  to 
our  family  and  friends,  and  lastly  to  ourselves,  even  on 
the  present  day,  particularizing  them. 

Point  2. — We  are  to  beg  the  grace  to  know  ourselves 
and  see  ourselves  as  God  sees  us,  and  that  we  may 
judge  ourselves  accordingly. 

Point  3. — We  then  examine  ourselves  as  to  our 
thoughts,  words,  or  actions,  from  hour  to  hour  since 
our  last  examen,  as  hinted  above.  We  should  also 
recall  the  omissions  of  duty  of  which  we  have  been 
guilty,  as  well  as  the  abuses  of  graces  received. 

Point  4. — In  the  fourth  point  we  are  to  strive  to 

1  An  objection  is  raised  in  this  place  against  the  doctrine  of  St.  Ignatius, 
as  if  he  taught  that  it  was  grievously  sinful  to  take  no  heed  of  or  to  ignore 
the  "pious  counsels  and  ordinations  of  Ecclesiastical  Rulers."  As  Suarez 
says,  if  we  spurn  or  out  of  contempt  violate  the  rescripts  and  regulations  of 
the  Rulers  of  the  Church,  it  is  certainly  a  mortal  sin.  But  if  we  take  no 
notice  of  them,  such  as  of  Indulgences  and  exhortations  to  gain  them  and 
the  like,  though  it  betrays  an  unspiritual  mind,  yet  in  the  absence  of  formal 
contempt,  we  should  not  incur  the  guilt  of  mortal  sin,  unless  thereby  we 
were  to  cause  scandal.  (Suarez,  bk.  ix.  v.  §§  14,  15.) 

2  Suarez,  ix.  6,  §  5. 


32    THE  METHOD   OF  THE   GENERAL   EX  AM  EN. 

make  an  act  of  perfect  contrition,  also  to  help  ourselves 
by  other  motives  to  shame  and  confusion  for  the  sins  of 
our  past  lives,  and  also  for  the  offences  and  negligences 
of  which  we  have  been  guilty  since  our  last  examination, 
especially  for  those  of  our  Particular  Examen,  and 
those  against  charity  or  our  rules,  or  our  spiritual 
duties. 

Point  5. — Lastly,  we  renew  our  resolution  of  earnest- 
ness and  fidelity  in  the  service  of  God  for  the  future, 
and  to  take  special  care  to  avoid  those  sins,  offences, 
and  negligences  by  which  since  our  last  examen  we 
have  offended  God.     End  with  "  Our  Father." 

It  would  be  well  on  this  subject  to  read  the  Direct,  xiii. 
and  Suarez,  ix.  5,  §  13.  It  is  a  thing  much  to  be  recom- 
mended to  refer  these  our  examens  to  our  next  con- 
fession, especially  the  fourth  and  fifth  points,  as  then 
we  are  always  in  readiness,  in  case  of  unforeseen 
accidents,  to  receive  the  sacramental  absolution,  and 
are  less  liable  to  grow  negligent  and  indifferent  in  our 
preparation  for  confession. 

Father  Roothaan  has  drawn  out  the  following  method  of 
examination  of  conscience  according  to  the  above  points  laid  down 
by  St.  Ignatius,  which  is  much  to  be  recommended. 

ist  Prelude. — Reflect  a  moment  on  the  presence  of  God.  2nd  Prelude. 
— Kneel  and  say  a  short  Prayer,  e.g.,  "  In  Thee  and  for  Thee,"  &c., 
or,  "  Prevent,  we  beseech  Thee,"  &c. 

I. — Act  of  Thanksgiving. 

O  my  God,  I  adore  Thee,  I  praise  and  bless  Thee,  and  I  give 
Thee  earnest  thanks  for  all  Thy  benefits ;  first  and  chiefly  for  those 
conferred  on  the  Most  Holy  Humanity  of  Christ  our  Lord,  and  on 
His  most  loving  Mother ;  as  also  for  those  bestowed  upon  the 
Saints  in  Heaven,  especially  upon  those  of  our  Order  and  my 
Patrons,  and  for  all  Thy  favours  so  liberally  conferred  upon  the 
whole  human  race. 

In  the  next  place,  I  return  Thee  my  thanks  for  all  the  benefits 
especially  granted  to  myself,  both  as  to  body  and  soul ;  for  my 
Creation,  Preservation,  and  Justification,  for  the  Sacraments  I  have 


THE   METHOD  OF   THE   GENERAL   EX  AM  EN.        33 

received,  my  Vocation  to  the  true  Faith,  as  also  for  N.  N.  (recall 
chief  ones). 

Blessed  for  evermore  be  Thy  Almighty  Power,  Thy  tender 
Providence,  and  infinite  Charity,  which  has  proved  itself  so  gentle, 
and  loving,  and  liberal,  towards  me  each  day  of  my  ejfistence,  and 
especially  to-day.  In  return  for  all  these  favours  I  offer  to  Thee, 
O  my  God,  the  praises  of  the  Church  Militant  and  Triumphant, 
also  the  merits  of  Jesus  my  Saviour,  and  all  that  Blood  of  infinite 
value,  which  He  poured  out  of  the  Wound  of  His  Right  Hand,  when 
hanging  on  the  Cross. 

II. — Beg  for  Light. 

O  God  of  my  heart,  I  beseech  Thee,  by  the  Most  Holy  Blood  of 
Thy  Son,  which  streamed  from  the  Wound  of  His  Left  Hand,  that 
Thou  wouldst  vouchsafe  to  grant  me  abundant  grace  to  discover,  to 
detest,  to  beivail,  and  to  correct  my  sins,  especially  N.  ;  so  that  at  the 
Day  of  Judgrnent,  I  may  deserve  to  be  placed  by  Thy  holy  angels, 
not  on  the  left  hand  of  my  Judge,  but  on  His  right.  O  true  Light, 
which  enlighteneth  every  man  that  cometh  into  this  world,  enlighten 
my  mind. 

III. — Examination. 

O  Lord,  how  far  have  I  gone  astray  from  the  path  of  perfection, 
although  my  Jesus  hath  marked  it  out  for  me  by  footprints  stained 
with  blood !  How  often  have  I  again  fallen  since  my  last 
examination  ! 

Particular  Examen. — Make  a  review  of  each  hour.  On  rising,  or 
after  the  mid-day  examen,  did  I  recall  the  subject  of  it,  and  resolve 
to  guard  against  it  ?  Did  I,  when  I  fell,  put  my  hand  to  my  heart, 
i&c,  in  token  of  sorrow,  &c.  ?  Did  I  mark,  compare  day  with  day, 
week  with  week,  month  with  month  ? 

General  Examen. — Rising,  Morning  Prayer,  Meditation,  Mass, 
Preakfast, — Special  Duties  of  your  State, — Purity  of  Intention, — 
Charity  in  Thought,  Word,  and  Deed, — Special  Spiritual  Duties  for 
each  day,  viz..  Examination  of  Conscience, — Spiritual  Reading, — 
the  Rosary, — Prayers  of  the  Confraternity,  &c. 
'     Ordinary  Actions. — Exactness,  Fervour,  Perseverance. 

Rules  of  Modesty. — In  Dress,  in  Custody  of  the  Senses,  &c. 
Worldliness, — Idleness, — Harshness  towards  equals  and  inferiors, — 
Gossip,  useless  Reading. 

How  unworthy  am  I  of  all  the  favours  which  my  God  is  ever 

heaping  upon  me,  of  the  graces  of  this  very  day,  and  the  society 

and  friendship  of  so  many  favourites  of  God.     How  many  sins, 

negligences,  and  imperfections,  have  I  again  committed  ?     How  slowly 

D 


34    THE   METHOD   OF  THE   GENERAL   EX  AM  EN. 

have  I  run  in  the  way  of  perfection  !  May  the  Most  Sacred  Blood 
•which  flowed  from  the  Wound  of  the  Left  Foot  of  my  Redeemer, 
wash  out  the  prints  of  my  feet  as  I  strayed  away  from  Him,  and 
from  the  path  of  virtue. 

IV. — x\cT  OF  Sorrow. 

Who  will  give  water  to  my  head,  and  a  fountain  of  tears  to  my 
eyes,  so  that  with  Magdalene  at  the  feet  of  my  Saviour  I  may 
bewail  my  ingratitude,  my  negligence,  and  all  my  sins,  more 
particularly  N,  and  N.  To  Thee  only  have  I  sinned,  and  have  done 
evil  before  Thee  !  I  am  heartily  sorry  that  I  have  offended  Thee, 
O  my  God,  who  art  the  Sovereign  Good  ! 

I  am  sorely  afflicted  that  I  have  provoked  Thee  to  anger,  who 
art  my  Creator,  my  Redeemer,  my  First  Beginning,  my  Last  End !  I 
am  grieved  that  I  have  preferred  to  Thee  a  thing  of  no  value,  for 
the  sake  of  which  I  have  displeased  Thee,  and  thus  have  postponed 
Thee,  my  chiefest  and  eternal  Good,  to  the  most  vile  creatures.  I  desire 
to  love  Thee  above  all  things  created,  and  would  rather  lose  all 
things  created  than  even  once  to  displease  Thee. 

I  detest  all  my  sins  above  all  the  evils  of  this  world,  because  they 
offend  Thee,  and  Thou  dost  abominate  them  infinitely.  Gh  !  that  I 
could  grieve  a  thousand  times  more  that  I  have  offended  Thee, 
O  Infinite  Goodness.  I  fling  myself  as  a  suppliant  at  the  feet  of 
Thy  Son,  and  by  the  Wound  of  His  Right  Foot  I  implore  of  Thee  to 
say  to  me  as  He  once  said  to  Magdalene,  "Thy  sins  are  forgiven 
thee." 

Confiding  in  this  hope,  I  fling  myself  entirely  into  the  gaping 
Wounds  of  my  Jesus,  and  into  the  ocean  of  Thy  Mercy.  By  the 
merits  of  His  Passion,  I  claim  forgiveness  from  Thy  bounty.  Look 
upon  me,  and  have  mercy  upon  me  ! 

V. — Purpose  of  Amendment. 

O  most  loving  Jesus  !  from  this  hour  I  will  satisfy  that  fond 
desire  of  Thy  Heart,  which  for  me  and  my  salvation  was  pierced  on 
the  Cross,  and  will  correct  my  past  sins  and  negligences,  7nore 
especially  N.  Never  will,  I  again  offend  Thee,  even  in  the  smallest 
things,  knowingly  and  willingly,  my  Sovereign  Love.  Confirm  this 
ray  resolution  by  the  merits  of  that  Blood  which  came  forth  from 
the  innermost  depths  of  Thy  Most  Blessed  Heart,  and  which,  in 
union  with  Thy  Life,  Passion,  and  Death,  I  now  offer  in  satisfaction 
for  ray  sins. 

My  dear  Jesus  !  I  unite  my  poor  heart  with  Thine,  all  wounded 
and  torn.     May  Thy  Heart  be  a  hiding-place  in  which  I  may  dwell 


GENERAL   CONFESSION   AND   COMMUNION.         35 

•securely.  My  heart  is  ready,  O  my  God !  my  heart  is  ready  to 
make  atonement  for  my  sins — to  adopt  the  means  of  correcting 
them,  and  of  acquiring  all  the  perfection  of  my  holy  state. 

O  God  !  be  merciful  to  me  a  sinner.     Pater,  Ave,  &c. 

N.B.— Dwell  on  those  words  which  are  in  italics,  especially  in 
the  4th  Point,  on  the  several  motives  of  contrition. 


GENERAL  CONFESSION   AND   COMMUNION. 

Amongst  the  documents  for  the  first  part  of  the 
Spiritual  Exercises,  St.  Ignatius  adds  one  on  General 
'Confession  and  Communion,  in  which  he  observes  that 
there  are  three  advantages  in  making  a  general  con- 
fession of  devotion,  during  this  part  of  the  Exercises, 
The  first  is :  that  although  he  who  goes  to  confession 
every  year  is  not  bound  to  make  a  general  confession  ; 
yet  b}^  so  doing  he  may  be  advanced  in  perfection  and 
obtain  greater  merit,  because  of  the  greater  actual 
sorrow  for  all  the  sins  and  depravity  of  his  past  life, 
which  he  usually  feels  in  the  time  of  retreat. 

The  second  is  that,  the  exercitant  whilst  making 
these  Exercises  apprehends  ^more  clearly  his  sins 
and  their  malice,  and  consequently  has  a  more  clear 
knowledge  and  sorrow  for  them,  and  therefore  will 
•derive  greater  benefit  from  it. 

The  third  is  that,  thereby  he  is  better  disposed  and 
prepared  to  receive  Holy  Communion,  by  vv'hich  he 
will  be  assisted  and  protected  from  falling  back  into 
sin,  and  be  kept  in  the  grace  of  God. 

Consequently  let  the  confession  ^  be  made  at  the  end 
of  this  first  part. 

1  With  regard  to  the  general  confession,  it  is  always  well  to  consult 
one's  confessor  or  the  director,  as  the  exercitant  cannot  safely  judge  for 
himself.  If  one  is  about  to  enter  upon  a  different  state  of  life,  or  has  been 
leading  a  tepid  or  negligent  life,  and  feels  that  God  by  His  grace  prompts 
him  to  enter  upon  a  new  life  of  fervour,  a  general  confession  of  one's  whole 


36  THE   ADDITIONS. 


THE  ADDITIONS.i 

i\nother  document  which  St.  Ignatius  places  before 
us  in  the  first  part  of  his  Spiritual  Exercises,  is  on 
what  are  called  the  "ten  Additions,"  for  the  better 
performing  of  the  Exercises,  and  the  "  more  surely 
discovering  of  that  which  we  must  have  at  heart, 
namely,  the  rooting  out  of  all  inordinate  affections  and 
the  finding  out  of  the  will  of  God  in  our  regard." 

Much  of  the  success  or  failure  of  a  retreat  depends 
on  the  observance  or  neglect  of  these  rules.  They 
teach  us  what  we  have  to  do,  both  before  and  after 
meditation;  and  in  this  respect  they  do  not  apply  only 
to  the  time  of  retreat,  but  to  our  whole  life.  Although 
they  individually  appear  very  easy  and  simple,  yet  to 
persevere  in  their  practice,  we  stand  in  need  of  the 
grace  of  God,  must  have  real  good-will  and  must  make 
personal  effort.  To  be  exact  in  their  observance  for 
a  long  time  is  an  heroic  act. 

Addition  i. — When  about  to  sleep,  we^must  think  at 
what  time  we  are  to  rise  and  for  what ;  briefly  reviewing 
the'  next  morning's  meditation.  The  utility  of  this 
cannot  be  overestimated. 

This  thought  at  the  end  of  the  day,  is  like  the  coal 
put  on  the  fire  overnight ;  in  the  morning  we  have  only 
to  stir  it  up  and  it  begins  to  burn  brightly  at  once. 

Addition  2. — On  rising  we  must  turn  our  minds  to 
the  subject  of  our  meditation,  in  order  to  put  ourselves 
at  once  in  relation  with  the  truth  upon   which  we  are 

life  is  generally  to  be  recommended.     In  other  cases  or  circumstances,  it  is 
to  be  rather  recommended  to  make  a  general  review  from  the  last  annual  or 
general  confession,  at  lea§t  of  those  offences  which  have  been  more  serious, 
or  more  frequent,  or  have  given  disedilication  to  others. 
1  Direct,  xv.  §  X9. 


THE   ADDITIONS.  37 

going  to  meditate  and  that  we  may  be  more  intimately 
penetrated  with  it. 

Thus  for  example  in  the  first  part  of  the  Exercises, 
we  are  to  feel  a  deep  sense  of  shame  and  confusion, 
such  as  a  cavalier  would  feel  who,  being  convicted  of  a 
grievous  crime  against  his  Sovereign  from  whom  he  had 
received  signal  and  extraordinary  favours,  was  about 
to  appear  before  him  and  all  his  Court,  &c. 

This  feeling  becomes  us  and  should  be  ours  every- 
where and  always.  How  precious  its  fruits  would  be  ! 
It  would  save  us  from  innumerable  faults  and  would 
impel  us  to  serve  God  faithfully.  Truly  it  becomes  us ; 
for  how  many  benefits  have  we  not  abused?  Benefits 
which  we'  rarely  recall,  and  more  rarely  ponder; 
although  in  our  examination  of  conscience  twice  a  day, 
we  are  reminded  of  them;  such  as  Creation,  Redemption, 
Vocation,  Justification.  This  feeling  is  the  prevailing 
one  in  the  Holy  Mass.  Again  in  the  second  Exercise, 
we  have  to  confess  with  deep  sorrow  that  we  are  great 
sinners,  and  to  imagine  ourselves  as  criminals  being  led 
to  execution.  This  two-fold  thought  is  very  truthful ; 
for  we  are  all  great  sinners,^  even  those  who  have  never 
lost  their  baptismal  innocence.  In  fact  their  preserva- 
tion is  not  their  work,  but  the  work  of  God ;  and  the 
fact  of  having  committed  one  venial  sin  is  quite  enough 
to  make  one  a  great  sinner;  and  if  our  good  God  had 
not  prevented  its  consequences  where  might  one  be  now  ? 

Addition  3. — At  a  distance  of  one  or  two  steps  from 
where  we  are  to  begin  our  meditation,  during  the  space 
of  the  "  Our  Father"  we  should  reflect  that  we  are  in 
the  presence  of  God,  and  should  make  an  act  of  humble 
reverence ;  thus  before  prayer  preparing  our  souls  and 
not  tempting  God. 2     It  argues  indifference  and  irrever- 

1  "  In  multis  offendimus  omnes."  (St.  James  iii.  2.) 
^  "  Before  prayer  prepare  thy  soul ;  and  be  not  as  a  man  that  tempteth 
God,"  (Ecclus.  xviii.  23.) 


38  THE   ADDITIONS. 


ence  towards  His  Divine  Majesty  to  enter  upon  medi- 
tation without  considering  what  we  are  going  to  do,  and 
before  whom  we  are  going  to  do  it. 

Addition  4. — We  are  to  take  that  position  during  our 
pra3'er,  which  will  best  help  us  to  attain  the  end  which 
we  have  at  heart,  and  which  shall  cause  us  least 
distraction,  provided  it  be  one  of  reverence  and  respect ; 
whether  kneeling,  standing,  sitting,  &c. 

Addition  5. — If  time  allows,  we  should  examine  how 
we  have  passed  the  time  of  meditation.  If  it  has 
been  spent  badly,  we  should  investigate  the  cause  and 
resolve  to  remedy  it  and  repent ;  if  well,  we  must 
"thank  God,  and  determine  to  persevere  in  the  same 
course. 

Addition  6. — We  should  divert  the  mind  from  all 
thoughts  which  are  impertinent  and  not  conformed  to- 
the  spirit  of  our  meditation,  such  as  thoughts  of  Heaven,, 
of  the  Passion,  or  Resurrection,  when  we  are  engaged 
in  seeking  to  acquire  shame,  sorrow,  and  tears  for  our 
past  sins ;  even  though  these  thoughts  may  be  attended 
by  great  spiritual  consolation.. 

Addition  7. — We  should  for  the  same  end,  except 
when  reciting  the  Divine  Office  or  taking  our  meals,  &c.,. 
shut  out  the  light  in  our  rooms  when  engaged  in  the 
first  part  of  the  Exercises.  St.  Ignatius  makes  much 
of  darkness  as  an  aid  to  compunction.  If,  however,  it 
were  to  produce  gloom  and  depression  and  contraction 
of  heart,  as  might  be  the  case  with  timid  and  nervous 
dispositions,  of  course,  on  the  principle  of  all  things  to 
the  end,  this  Addition  must  be  waived. 

Addition  8. — We  should  avoid  levity  or  laughter,  or 
saying  anything  with  the  intention  of  provoking  it.^ 

Addition  9. — We  should  also  keep  great  custody  of 
all  our  senses,  more  especially  of  the  eyes,  thus  cutting 

1  "  A  fool  lifteth  up  his  voice  in  laughter  :  but  a  wise  man  will  scarce 
laugh  low  to  himself,"  {Ecclus.  xxi.  23.) 


THE  ADDITIONS. 


39 


off  as  far  as  possible  all  distractions  and  obstacles  to 
interior  recollection. 

1.  Addition  lo. — Regards  penance,  and  in  a  few 
words  gives  us,  we  may  say,  the  essence  of  a  whole 
treatise  on  the  subject.  The  Saint  places  it  amongst 
the  Additions,  as  it  inculcates  a  virtue  which  purifies 
the  soul,  exercises  a  great  influence  on  prayer  and  medi- 
tation, and  is  the  price  we  pay  for  close  union  with  God. 

It  would  appear  that  the  first  Fathers  of  our  Society 
drew  more  fruit  from  the  Spiritual  Exercises  in  propor- 
tion as  they  imitated  the  practice  of  St.  Ignatius  in  this 
respect  the  more  closely.    So  says  Blessed  Peter  Faber. 

2.  The  Saint  first  lays  down  the  notion  of  penance, 
as  the  virtue  b}^  which  we  destroy  sin  in  our  souls,  and 
satisfy  God  for  our  offences.  The  internal  effect  of  sin 
is  to  turn  us  away  from  God,  the  external  is  to  turn  us 
towards  creatures.  Therefore  our  penance  must  be 
internal  by  making  acts  of  repentance  and  sorrow,  and 
frequent  resolutions  to  avoid  sin  and  the  occasions  of 
it  for  the  future ;  it  must  be  also  external,  by  the  inflic- 
tion of  pain,  to  punish  the  senses  for  the  abuses  of 
which  they  have  been  guilty.  The  latter  is  the  fruit 
of  the  former,  but  they  mutually  promote  each  other, 
and  should  be  practised  by  all. 

3.  St.  Ignatius  gives  us  three  ivays  in  which  we  may 
practise  external  penance,  and  lays  down  a  certain 
principle  regarding  it,  by  the  application  of  which  we 
shall  avoid  all  extremes. 

4.  The  first  subject  on  which  to  exercise  mortifica- 
tion is  in  our  food  ;  in  which  we  practise  it  whenever  we 
retrench  from  it  what  is  suitable ;  and  the  greater  this 
retrenchment,  the  greater  and  better  is  the  penance ; 
yet  it  must  not  be  to  the  serious  detriment  of  our 
health.  This  may  be  exercised  both  in  regard  to  the 
quantity  and  quality  of  our  food. 

The  next  exercise  of  penance  is  in  respect  of  sleepy 


40  THE   ADDITIONS. 


both  as  regards  the  length  of  time  we  give  to  it,  and 
the  nature  of  the  bed  and  its  covering.  As  to  the  time, 
it  is  well  to  take  what  is  enough  unless  we  have  the 
vicious  habit  of  taking  too  much.  In  respect  of  this, 
the  same  principle  holds  as  in  the  matter  of  food. 

The  third  manner  of  practising  penance  is  by 
chastisement  and  infliction  of  pain  on  our  bodies, 
by  wearing  of  hair-shirts,  or  chains,  or  by  using  the 
discipline,  and  the  like. 

The  more  suitable  and  safest  method  to  employ  in 
this  is  to  inflict  -pain  on  the  flesh,  but  not  so  as  to  affect 
the  bones,  and  thus  to  induce  infirmity.  This  will  be 
safely  done  by  the  use  of  disciplines  made  of  whip-cord, 
which  will  cause  pain  and  yet  will  not  expose  us  to 
the  danger  of  incurring  any  notable  infirmity.  And 
here  again  the  same  principle  obtains.  All  these 
several  ways  of  practising  penance  must  be  used 
prudently  and  with-  persevering  regularity. 

5.  Lastly,  we  have  the  motives  and  reasons  which 
should  prompt  us  to  this  spirit  of  penance ;  which  are, 
first,  to  satisfy  for  our  past  sins  ;  next,  to  enable  and 
accustom  us  to  overcome  ourselves  and  our  inclinations  ; 
and,  lastly,  to  obtain  any  special  grace  of  which  we  may 
stand  in  need.  Which  of  us  has  not  a  heavy  debt  to 
pay  for  our  past  sins,  and  for  our  present  multiplied 
offences  and  negligences?  How  much  there  is  yet  to 
be  done  to  reduce  our  rebellious  nature  to  subjection  ! 
And  in  each  hour  we  stand  in  need  now  of  one  grace, 
now  of  another,  and  /this  not  only  for  ourselves,  but 
also  for  others  who  are  under  our  charge  or  direction. 
It  is  to  be  observed  that  if  after  doing  all  that  in  him 
lies,  the  exercitant  does  not  appear  to  attain  what  he 
desires,  it  is  often  of  advantage  to ■  make  some  change 
in  his  food,  or  sleep,  or  in  his  other  woirks  of  penance, 
by  relaxing  them  for  two  or  three  days,  or  by  increasing 
them  ;  but  always  with  great  prudence. 


RULES  FOR   THE   DISCERNMENT   OF  SPIRITS.      41 

Often  in  this  manner  we  obtain  grace  to  know  what 
in  this  respect  is  good  for  us  and  what  we  may  practise 
in  the  future. 

Again,  during  the  time  of  retreat  we  should  take  as 
the  subject  of  the  Particular  Examen,  the  manner  in 
which  we  fulfil  each  duty,  and  observe  these  Additions. 


THE    RULES    FOR    THE   DISCERNMENT   OF 
SPIRITS. 

(More  applicable  for  the  First  Week.) 

1.  St.  Ignatius  1  here  lays  down  fourteen  rules, 
whereby  we  may  to  a  certain  extent  become  acquainted 
with  the  various  movements  of  our  souls,  and  thus  may 
be  able  to  accept  those  which  are  good  and  to  reject 
those  which  are  bad.  The  following  are  the  rules 
which  he  assigns  for  the  first  part  of  the  Exercises,  and 
which  are  more  applicable  to  beginners. 

2.  As  they  are  of  great  use  in  spiritual  life,  and 
moreover  as  some  rules  whereby  to  know  the  different 

1  St.  Ignatius,  in  the  course  of  the  Exercises,  makes  use  of  certain  ' 
expressions,  such  as,  divine  illustrations  and  illuminations,  the.  feeling  of 
(liferent  spirits,  of  rays  of  internal  knowledge,  7novements  of  heavenly 
consolation,  and  the  hke  :  and  with  reason,  as  they  are  based  on  scholastic 
theology,  and  are  wisely  applied  to  mystical  theology.  For  it  is  certain  that 
the  sou,l  experiences  certain  motions  both  of  the  intellect  and  of  the  will,  by 
the  preventive  grace  of  God,  and  these  are  called  by  the  Fathers,  "  illumina- 
tions, inspirations,  and  divine  motions."  (Cone.  THd.  Sess.  vi.  and  Psalm 
cxviii.  and  Romans  viii.)  It  is  moreover  certain,  says  Suarez  (Z>(?  it'^:/,  ix. 
^'  5>  §  31).  that  these  sometimes  are  immediately  produced  by  God  Him- 
self (De  Inc.  disp.  xvii.  §  2),  and  often  by  our  Angels  Guardian.  And  on 
the  other  hand,  the  devil  tries  to  injitate  them,  in  order  to  pervert  the  will 
and  darken  or  mislead  the  mind.  (2  Cor.  xi.  14.)  The  angels,  however, 
can  only  influence  the  will  through  the  intellect  and  the  sensitive  appetite, 
through  either  sensible  objects  or  through  the  imagination. 

These  rules  then  are  given  us  to  help  us  to  discriminate  these  several 
motions,  and  to  determine  from  whom  they  proceed,  whether  directly  from 
God,  or  from  the  good  angel  or  from  the  evil  spirit.  ' 


42       RULES  FOR   THE   DISCERNMENT  OF   SPIRITS. 

impulses  and  motions  by  which  God  or  the  devil  are 
wont  to  affect  the  soul  are  necessary ;  and  as  the  object 
of  the  Exercises  is  to  lead  us  through  a  spiritual  and 
interior  life  by  means  of  prayer,  in  which  we  are  liable 
to  feel  different  interior  motions  or  experience  illusions^ 
it  becomes  of  great  importance  to  be  well  acquainted 
and  familiar  with  these  rules  as  well  for  our  own  guid- 
ance as  for  that  of  others.  They  are  founded  on  Holy 
Writ  and  on  the  experience  of  men  distinguished  for 
piety  and  learning.^ 

3.  The  knowledge  of  these  rules  is  of  supreme 
moment  for  all  who  have  to  direct  souls  of  every  kind,, 
if  they  would  avoid  notable  mistakes  in  approving  as 
good  what  is  really  evil  or  in  hindering  greater  good. 
In  this  direction  of  souls  two  dangers  must  be  avoided  :- 
Qn  the  one  side  we  must  not  believe  every  spirit,  or 
take  notice  of  every  fancy  that  crosses  the  brain 
of  excitable  and  weak-minded  persons,  following  the 
counsel  of  St.John,^  "Do  not  trust  every  spirit,"  and 
on  the  other,  we  must  not  be  too  incredulous  and  bold 
in  despising  and  rejecting  what  ma}^  be  inspirations 
or  impulses  from  God,  but  as  St.  PauH  teaches,  "Ex- 
tinguish not  the  spirit,  despise  not  prophecies,  but 
prove  all  things,  hold  fast  that  which  is  good,  from  all 
appearance  of  evil  refrain  yourselves."    ■ 

4.  But  no  matter  how  good  these  rules  may  be  in 
themselves,  yet  we  must  have  recourse  to  frequent  and 
earnest  prayer,  and  by  great  purity  of  heart  and  union 
with  God  merit  from  Him  light  and  grace  rightly  to 
apply  them,  and  thus  avoid  the  rashness  and  boldness 
of  those  who  presume  to  direct  souls,  on  what  they 
consider  the  dictates  of  what  they  stjde  common 
sense. 

5.  The  many  wiles  of  the  devil,  and  the  impenetrable 

1  Suarez,  ix.  c.  v.  §  30,  &c.  "  Suarez,  ix,  c.  v.  §  41. 

3  I  St.  John  iv.  ■^  I  Thess.  v. 


RULES  FOR   THE  DISCERNMENT  OF  SPIRITS.      43 

malice  of  the  human  heart,  are  such  that  we  cannot 
often  do  more  than  form  a  prudent  and  probable  con- 
jecture regarding  the  state  of  the  soul,  though  at  times 
we  can  form  a  morally  certain  judgment.  Suarez^  says 
that  these  rules  are  safe  and  approved  by  the  teaching 
of  theology,  and  experience,  andv  by  the  doctors  of 
spiritual  life.- 

6.  To  descend  now  to  a  detail  of  these  rules  for  the 
first  or  Purgative  part  of  the  Exercises,  we  may  observe 
that  they  refer  to  the  beginnings  of  spiritual  life — when 
the  temptations  of  the  devil  are  more  patent  and  open 
and  are  generally  not  under  the  appearance  of  good.^ 
They  may  be  reduced  to  three  heads : 

(a)  To  the  different  methods  made  use  of  b}^  the 
good  and  bad  spirit,  to  affect  and  move  us  ;  *  {/3)  to  the 
explanation  of  spiritual  consolation  and  desolation,  and 
the  manner  of  dealing  with  them;^  (y)  to  the  different 
wiles  whereby  the  devil  is  accustomed  to  frighten, 
terrify,  dishearten,  and  bewilder  us. 

Rule  I. — In  dissolute  and  tepid  souls  it  is  the  devil's 
wont  to  inspire  them  with  a  certain  false  quiet  and 
vain  joy  founded  on  temporal  prosperity  and  on  the 
pleasures  accruing  from  a  loose  life  and  from  the  grati- 
fication of  the  senses,  thereby  attaching  them  to  worldly 
things,  and  confirming  them  in  habits  of  sin.  On  the 
other  hand,  the  Spirit  of  God  is.  wont  to  sting  such 
souls,  causing  them  disquiet  of  mind  and  remorse  of 
conscience  thereby  to  rouse  them  from  their  evil  ways. 

Rule  2. — As  regards  those  souls  which  earnestly 
desire  to  give  themselves  to  God  and  to  begin  fervently 
to  practise  virtue,  the  devil  is  used  to  fill  them  with 
fear,  to   harass  them  with  scruples,  to  perplex  them 

1  Suarez,  ix.  c.  ix.  and  c.  v.  §  41. 

^  Conf.  Gerson,  De  Prob.  Spir.  tr.  xvii.  and  Card.  Bona,  De  Discret. 
Spir.  c.  viii. 

3  Annot.  9  and  10.  ■*  Rules  i  and  2.  ^  Rules  3  to  12. 


44      RULES  FOR   THE  DISCERNMENT   OF  SPIRITS. 

with  false  and  sophistical  reasonings,  to  overwhelm 
them  with  melancholy,  chagrin,  and  discouragement ; 
whereas  God  is  wont  upon  such  souls  to  diffuse  light, 
comfort,  and  devotion,  and  by  this  means  to  encourage 
and  strengthen  them  to  go  forward  in  His  service.^ 

Ride  3. — Spiritual  consolation  is  the  state  and  dis- 
position of  the  soul  in  which  it  begins  to  be  inflamed 
with  a  love  of  its  Creator  and  Lord,  and  consequently 
feels  that  it  can  no  longer  attach  itself  to  any  created 
things  for  their  own  sake,  but  only  in  Him  and  for  His 
sake  ;  or  when,  on  account  of  its  sins,  or  of  the  sufferings 
of  Christ,  or  of  other  things  connected  with  His  service 
and  praise,  it  pours  forth  tears  out  of  love  for  its  Lord. 
Or,  in  fine,  when  it  feels  itself  vehemently  pressed  to 
advance  in  any  virtue,  siich  as  in  faith,  hope,  and 
charity,  or  experiences  a  certain  quiet  and  peace  of 
mind  inclining  it  to  prayer  and  to  whatever  will 
conduce  to  its  spiritual  progress. 

Ride  4. — Spiritual  desolation  is  marked  by  opposite 
signs,  such  as  darkness  of  mind,  disquiet,  weariness, 
and  loathing  in  the  exercise  of  piety  and  devotion.  This 
is  often  accompanied  by  a  mistrust  and  pusillanimity, 
which  renders  us  diffident,  and.  alienates  us  from  God, 
and  is  calculated  to  make  us  seek  relief  in  transitory 
and  sensible  things ;  also  by  an  absence  of  feeling  of 
faith,  hope,  or  charity  in  the  soul. 

Here  I  would  remark  that  we  are  sometimes  inclined 
to  give  the  devil  more  than  his  due  by  ascribing  to  him 
certain  dispositions  of  the  soul  which  are  the  result  of 
our  own  morbid  imagination,  or  which  arise  from  some 
purely  physical  cause  or  infirmity,  as  from  fatigue,  or 
from  the  weather,  head-ache,  &c. 

Rules  5  and  6. — In  time  of  desolation  we  must 
not  dream  of  making  any  substantial  change  in  our 
state  or  course  of  life,  or  omit  our  good  resolutions 
1  Conf.  Bona,  c.  viii.  §  3. 


RULES  FOR   THE  DISCERNMENT  OF  SPIRITS.      45 

and  works  of  piety.  Some  accidental  changes  we  may- 
make,  as  in  a  more  careful  examination  of  ourselves,  in 
more  frequent  prayer,  or  in  augmenting  our  penances, 
thereby  to  repress  the  violence  and  impetuosity  of 
our  desolation  and  baffle  the  efforts  of  the  devil. 
Experience  proves  that  these  are  excellent  means  of 
regaining  our  former  fervour  and  consolation ;  but,  to 
avoid  any  error  on  this  point,  it  is  safer  to  consult 
the  director. 

Rule  7. — In  times  of  aridity  and  desolation,  we  must 
reflect  that  in  leaving  the  natural  powers  of  the  soul 
without  feelings  of  fervour  and  His  special  graces,  but 
still  always  with  a  sufficient  measure  of  grace,  God 
intends  to  afford  us  an  occasion  of  trial,  and  of  greater 
merit ;  and  that  by  turning  to  account  the  graces  which 
He  actually  provides,  w^e  dispose  ourselves  to  receive 
greater  plenty  of  graces  and  helps. ^ 

Rule  8. — In  the  time  of  aridity  and  spiritual  deso- 
lation, we  must  arm  ourselves  with  patience  and 
resignation  to  the  will  of  our  good  God,  and  expanding 
our  hearts  with  lively  confidence  in  Him,  we  must  wait 
in  humility  until  He  sends  us  suitable  help  and  comfort, 
which  we  may  be  sure  that  He  will  in  love  and  mercy 
soon  do. 

Rtde  9. — The  three  principal  reasons  why  God 
permits  this  desolation  or  withdraws  His  consolation 
from  us  are  the  following:  first,  because  we  are  tepid 
and  negligent  in  our  spiritual  observances,  or  secondly, 
to  prove  to  us  what  we  are  worth,  and  what  is  our 
progress  in  His  holy  service  and  praise  when  His 
consolation  and  special  graces  and  helps  are  suspended  ; 
or,  lastly,  to  give  us  an  intimate  consciousness  that 
of  ourselves  we   can   neither   acquire   nor   retain  real 

1  ' '  Per  naturales  vires  significari  videntur  naturales  facultates,  non 
tamen  ut  operantes  per  solam  naturalem  virtutem  sed  ut  adjutas  divina 
gratia  et  illi  cooperantes. "  (Suarez,  ix,  c.  v.  §  44.) 


46       RULES   FOR   THE  DISCERNMENT  OF  SPIRITS. 

devotion,  deep  love,  nor  any  other  kind  of  spiritual 
consolation,  but  that  it  is  entirely  the  gift  and  grace  of 
God  our  Lord,  and  that  consequentl}'  there  is  no  room 
for  any  pride  or  vainglory  by  ascribing  to  ourselves 
either  devotion  or  any  kind  of  consolation. 

Thus  God  makes  known  to  us  our  miseries,  and 
thereby  teaches  us  to  know  and  compassionate  those 
of  others  according  to  that  of  St.  Paul.i 

When  we  feel  no  strength  to  walk,  or  are  blind  and 
cannot  see,  let  us  raise  up  our  hearts  in  holy  confidence 
and  say,  *'  Restore  unto  me  the  joy  of  thy  salvation  and 
strengthen  me  with  a  perfect  spirit."  ^ 

Experience  shows  that  one  of  the  greatest  obstacles 
to  progress  in  spiritual  life  is  desolation  of  spirit, 
irksomeness,  aridity,  and  darkness,  by  which  many  are 
deterred  from  giving  themselves  to  God.  If  we  practise 
these  admonitions,  we  shall  draw  good  out  of  evil,  and 
God  will  also  make  with  temptation  issue  that  we  may 
be  able  to  bear  it.^ 

Rtdes  ID  and  ii. — In  consolation  we  must  hold  fast 
to  humility,  and  keep  our  own  miseries  before  us,  and 
forecast  the  future  time  of  desolation,  bracing  ourselves 
up  with  courage  to  resist  it. 

On  the  other  hand,  in  desolation  let  us  remember 
that  with  the  grace  of  God,  which  is  enough  to  enable 
us  to  overcome  all  our  enemies,  we  can  do  much,  and 
let  us  nerve  ourselves  by  the  thought  of  the  future 
consolation  which  is  in  store  for  us. 

Rtiles  12,  13,  and  14  explain  three  wiles  wherewith 
the  devil  is  wont  to  add  force  to  his  most  violent 
temptations  : 

The  first  is,  when  the  devil,  strong  in  his  malice  and 
fury,  like  some  virago,  tries  to  inspire  us  with  fear  and 

1  "  Who  can  have  compassion  on  them  that  are  ignorant  and  that  err, 
because  he  himself  also  is  compassed  with  infirmity."  (Hebrews  v.  2.) 
'  Psalm  1.  10,  and  conf,  h  Kempis,  iii.  c,  53.  3  j  Cor.  x.  13. 


RULES  FOR   THE  DISCERNMENT  OF  SPIRITS.      47 

pusillanimity.  Unless  we  treat  him  with  scorn  and 
contempt,  his  rage  only  increases,  but  if  he  sees  that 
relying  upon  God  we  show  a  bold  front,  puffed  up  as  he 
is  with  pride,  he  will  withdraw  in  rage  and  spite. 

The  second  of  his  wiles  is  when  like  a  seducer  he 
attacks  us,  covertly  plotting  our  ruin.  It  is  thus  that 
a  lover  tries  to  allure  the  victim  of  his  passion  from 
the  home  of  a  good  father,  or  a  wife  from  her  husband, 
binding  her  to  secrecy  and  not  to  betray  his  plans,  for 
fear  lest  his  design  be  defeated.  So  too  the  devil  tries 
to  dissuade  and  prevent  us  from  betraying  his  wicked 
and  malicious  frauds  to  our  confessor  or  director,  know- 
ing that  otherwise  he  is  destined  to  be  frustrated  in  his 
■designs. 

In  the  third  place,  as  an  able  General  who  wishes 
to  capture  a  citadel,  first  takes  a  careful  survey  to  find 
where  it  is  weakest  and  best  open  to  attack,  and  then 
assails  it,  so  the  arch-enemy  of  our  human  nature  care- 
fully considers  our  state  and  condition  with  regard  to 
the  theological  and  cardinal  virtues,  also  our  moral 
disposition,  and  then  exerts  all  his  force  against  us  on 
that  point  in  which  we  are  weakest.  Let  us  be  before- 
hand with  him.  Let  us  examine  what  is  the  virtue 
most  wanting  in  us,  and  what  is  the  fault  into  which 
we  most  frequently  fall.  This  we  shall  very  easily 
know  if  we  make  our  examinations  of  conscience  and 
our  confessions  with  proper  care.  Then  let  us  by 
prayer  and  the  Particular  Examination  spare  no  pains 
to  strengthen  ourselves  against  his  attacks,  using 
those  means  of  acquiring  self-knowledge  which  are  so 
abundantly  supplied  to  us  in  the  whole  course  of  the 
Spiritual  Exercises. 


SPIRITUAL   EXERCISES 

WHEREBY  A  MAN  MAY  LEARN  TO  CONQUER  HIMSELF,  AND 
MAY  SO  ORDER  AND  REGULATE  HIS  LIFE,  AS  NOT  TO 
BE    INFLUENCED    BY    ANY    INORDINATE    AFFECTION. 

In  these  words  St.  Ignatius  begins  his  Book  of 
Spiritual  Exercises,  and  lays  down  the  double  end 
proposed,  namely,  complete  conquest  of  self,  and  the 
perfect  regulation  of  life,  according  to  the  principles  of 
faith  and  right  reason,  for  the  attainment  of  his  end 
and  the  accomplishment  of  his  destiny. 

He  next  makes  an  important  observation  for  the 
mutual  help  and  benefit  of  the  director  and  of  him  who 
is  about  to  make  the  Exercises,  which  is  to  the  follow- 
ing ejffect : 

''  We  must  suppose  that  every  good  Christian  will 
always  be  more  ready  to  interpret'm  a  favourable  sense 
than  to  condemn  an}^  obscure  or  doubtful  proposition  of 
another. 

**  If,  however,  he  finds  that  it  cannot  be  held  or 
admitted,  he  will  in  a  spirit  of  love  and  charity  correct 
him  who  has  asserted  it :  but  if  this  proves  ineffectual, 
he  will  then  make  use  of  all  suitable  means  whereby  he 
may  bring  him  to  a  right  sense  and  save  him  from  all 
error  and  falsehood." 

How  prudent  it  was  in  St.  Ignatius  to  place  this 
observation  in  the  very  commencement  of  his  book  is 
manifest,  for  not  unfrequently  those  who  enter  upon 


SPIRITUAL   EXERCISES.  49 

the  Exercises  may  be  imbued  with  false  or  dangerous 
principles  or  views  either  on  social,  philosophical,  or 
theological  matters.  And  on  the  other  hand,  the  Saint 
having  suffered  so  much  at  Alcala,  Toledo,  Paris, 
Venice,  and  Rome,  from  the  false  interpretations  put 
upon  various  passages  of  his  writings,  may  have  wished 
to  prepare  the  director  and  exercitant  against  any 
prejudices  or  misapprehensions  under  which  they  might 
be  labouring,  and  thus  suggest  the  surest  and  most 
charitable  means  of  removing  them. 


THE   FIRST   WEEK. 


PREPARATORY   MEDITATION. 

This  exercise  may  be  made  to  prepare  and  dispose 
the  soul  to  perform  the  Exercises  well,  and  to  derive  all 
possible  fruit  from  them  :  to  enable  it  to  appreciate  the 
special, grace  of  God  presented  in  them — to  realize  the 
need  of  them,  and  to  inspire  the  fit  dispositions  which 
are  required  to  succeed  in  them.  These  dispositions 
are,  according  to  Suarez,^  in  the  first  place,  a  determina- 
tion to  seek  the  most  holy  will  of  God  and  His  greater 
glory,  and  in  the  second,  an  entire  indifference  as  to  the 
means  by  which  to  secure  it. 

Hence  whoever  makes  the  Spiritual  Exercises  in 
earnest  must  not  select  those  means  according  to  his 
own  genius  and  inclination,  but  solely  according  as 
God  shall  manifest  His  will.^ 

The  meditation  will  consist  of  three  points. 

I.  The  excellence  of  the  Exercises.  2.  The  need 
we  have  to  make  them.  3.  The  dispositions  in  order 
to  make  them  well. 

After  placing  ourselves  in  the  presence  of  God,  and 
making  an  act  of  faith  and  humility,  as  we  prostrate 
ourselves  before  His  Divine  Majesty,  we  will  offer  up 
to  Him  all  our  thoughts,  words,  actions,  intentions,  and 
endeavours,  desiring  that  they  may  be  directed  purely 

i  Bk.  9,  c.  vii.  n.  6.  ^  Direct  ii.  nn.  4,  5. 


PREPARATORY  MEDITATION.  51 

to  His  Divine  service  and  praise,  and  to  the  promotion 
of  His  greater  glory  and  to  the  sanctification  of  our 
own  soul.^. 

Prelude  i. — Let  us  in  spirit  place  ourselves  alone 
T^efore  the  throne  of  God,  the  Supreme  Lord  and 
Master,  who  beholds  us. 

Prelude  2. — Let  us  beg  with  all  our  hearts  that  He 
would  be  pleased  to  help  us  in  entering  upon  the 
retreat  and  in  deriving  from  it  the  fruit  of  which  we 
stand  so  much  in  need. 

Point  I. — Excellence  of  the  Exercises. — If  we  consider 
them  in  themselves,  they  are  a  doctrine  inspired  by 
the  Holy  Ghost,  drawn  from  the  Holy  Scriptures, 
adapted  to  the  practice  of  spiritual  life,  approved  by 
the  Holy  See^  as  "replete  with  piety  and  holiness, 
arranged  admirably  to  inspire  the  soul  with  holy  dis- 
positions, and  most  profitable  to  the  interior  man." 

They  are,  says  St.  Ignatius,  "  Spiritual  Exercises 
to  teach  and  enable  a  man  to  overcome  himself  and  to 
regulate  his  life  in  defiance  of  any  inordinate  affection." 

The}''  are  exercises  which  will  lead  us  to  overcome 
self,  and  to  determine  our  manner  of  life,  without 
allowing  ourselves  to  be  influenced  by  any  affection 
which  is  not  approved  by  the  teachings  of  faith  or 
right  reason. 

We  can  then,  if  we  really  wish,  learn  once  for  all  to 
overcome  ourselves,  and  thus  secure  true  peace  of 
heart,  and  so  arrange  our  lives  as  to  acquire  salvation 
— and  all  this  without  tormenting  ourselves  and  without 
any  interior  anguish,  no  matter  how  strong  our  passions 

1  This  method  of  commencing  the  meditation  should  be  employed  in 
the  beginning  of  each  spiritual  exercise  :  and  thus  we  shall  comply  with  the 
counsel  of  Ecclus.  xviii.  :  "  Before  prayer  prepare  thy  soul,  and  be  not  as 
one  that  tempteth  God." 

2  Bull  of  Approbation  by  Paul  III.  A.D.  1548,  of  Julius  III.  A.D.  1554, 
.and  Gregory  XIII.  A.D.  1580, 


52 


THE  FIRST    WEEK. 


or  inveterate  our  habit :  for  under  the  guidance  of  God 
St.  Ignatius  has  arranged  all  with  the  sweetest  discretion, 
and  supplied  us  with  the  most  efficacious  means  of 
securing  the  end.  In  the  first  place  we  are  prepared 
to  banish  from  our  hearts  all  evil  affections,  which 
when  we  have  done,  we  shall  be  in  the  disposition  to 
seek  the  will  of  God  about  ourselves  and  all  our 
surroundings,  and  shall  surely  discover  it.  We  shall 
then  be  able  to  form  such  resolutions  as  God  will  make 
known  to  be  pleasing  to  Him.  The  Saint  supplies  us 
with  suitable  counsels  by  which  we  may  be  enabled  to 
persevere,  and  with  powerful  incitements  to  avoid  the 
snares  and  repel  the  assaults  of  the  enemy.  How 
many  have  entered  upon  these  Exercises  with  souls 
totally  enslaved  to  the  world,  to  the  flesh,  and  to  the 
devil,  and  have  come  from  them  as  completely  devoted 
to  God. 

Let  us  realize  the  favour  God  is  doing  us  in  giving 
us  this  opportunity,  and  seriously  resolve  to  turn  it  to 
advantage. 

Point  2. — The  need  we  have  of  this  retreat. — There 
are  some  who  think  that  retreats  are  only  suited  to 
Religious,  or  to  holy  persons  aiming  at  high  perfection. 
Yet  they  are  far  more  necessary  for  those  living  in  the 
world,  where  false  maxims  and  bad  examples  and 
constant  occasions  render  sin  more  easy,  whereas  the 
means  of  avoiding  it  are  fewer  and  harder  to  find. 
Have  we  no  past  to  repair,  no  present  to  correct  and 
reform,  no  provision  to  make  for  the  future  ?  In  the 
past,  many  and  great  sins,  and  perhaps  no  real  repent- 
ance. Confessions  defective,  Communions  doubtful 
or  without  profit,  omissions,  injustice,  scandals,  un- 
charitableness,  and  the  rest.  In  the  present,  so  little 
that  is  good,  and  that  little  so  imperfectly  done— prayer 
without  fervour,  devotions  without  merit,  and  sacra- 
ments without  fruit.     Preoccupied  by  the  world  as   if 


PREPARATORY  MEDITATION.  53 

always  to  remain  in  it — what  are  our  affections,  and 
our  actions  ? 

Do  not  continuous  dissipation,  false  principles,  vain 
pursuits,  uncontrolled  passions  and  inveterate  habits, 
and  sins  or  faults  without  number,  form  the  staple  of 
our  life  ?  To  know  that  we  may  die  any  moment,  and 
to  live  for  five  minutes  in  mortal  sin,  is  an  unpardonable 
rashness.  What,  then,  shall  we  call  it  to  live  in  that 
state  for  months  and  years  ?  And  as  to  venial  sins 
and  abuses  of  grace,  what  a  fearful  account  to  render  ? 
In  the  future.  Reason  and  experience  proclaim  our 
future,  if  we  continue  to  live  thus  in  the  present.  We 
can  easily  turn  the  bed  of  a  river  near  its  source,  but  if 
you  allow  it  to  continue  its  course  until  it  becomes 
broad  and  deep,  it  becomes  impossible.  So  is  it  with 
the  sinner — the  longer  his  life  of  sin,  the  harder  it  is  to 
change  its  current.  How  many  once  better  than  us, 
are  now  lost !  Let  us  dread  to  become  hardened  in 
our  sins.  "  The  hard  heart  will  fare  badly  in  the  end."^ 
Let  us  follow  the  counsel  of  God,  "  Do,  my  son,  what  I 
say,  and  free  thyself." ^ 

Point  3. — Dispositions  for  making  the  retreat  well. 

1.  We  must  form  a  right  idea  of  it — how  it  is  con- 
cerned about  the  soul,  and  about  our  own.  individual  soul. 
How  it  is  to  enable  us  so  to  dispose  our  lives  that  we 
may  go  on  securely,  advance  daily,  and  finally  reach 
our  eternal  home.  Surely  of  all  things  this  is  the  most 
important,  and  most  vitally  affects  us. 

2.  We  must  go  through  it  with  great  generosity  of 
heart,  and  without  reserve,  leaving  ourselves  in  the 
hands  of  God  to  do  with  us  as  He  pleases,  ever  ready 
to  grant  whatever  He  may  ask,  and  to  make  any  sacri- 
fice which  He  may  call  for.  No  matter  how  holy  we 
may  be,  there  is  no  one  who  enters  on  a  retreat  who  is 
not  called  upon  by  God  to  make  some  sacrifice^  either 

1  Ecclus.  Hi.  27.  2  Prov.  vi.  3. 


54-  THE  FIRST    WEEK. 

for  the  correction  of  some  fault,  or  for  the  acquisition  of 
some  virtue.  This  should  be  determined  by  each  from 
the  commencement  of  the  Exercises,  and  with  a  view 
to  the  Election  in  the  second  part. 

3.  We  must  have  full  confidence  and  hope  in  God — 
knowing  that  no  one  ever  hoped  in  Him  in  vain,  nor 
confided  too  much  in  Him.  Our  undertaking  is  a  hard 
one,  and  impossible  if  left  to  ourselves,  but  our  strength 
is  our  hope  in  God.^  The  greater  our  hope,  the  more 
blessed  shall  we  be  ;  and  the  measure  of  His  mercy  will 
be  according  to  our  hope.  *'  Let  Thy  mercy,  O  Lord, 
be  upon  us,  as  we  have  hoped  in  Thee."^ 

4.  We  must  have  courage  to  face  the  difficulties, 
which  the  devil  will  put  in  our  way,  and  which  our  own^ 
sloth  and  cowardice  will  create.  We  need  it,  for  we 
shall  have  to  fight.  *'Be  valiant  and  bold,  for  the 
Lord  thy  God  is  with  thee."^  God  is  with  us,  and.' with 
Him  we  shall  conquer.. 

End  with  colloquy  and  Pater  Noster. 


THE   PRINCIPLE,   OR"  FOUNDATION. 

In  the  beginning  of  the  Spiritual  Exercises,. 
St.  Ignatius  lays  down  one  great  truth  for  considera- 
tion, which  he  calls  by  the  names  of  the  Principle  and 
Foundation.  Just  as  in  every  science  certain  first 
principles,  too  evident  to  stand  in  need  of  proof,  are 
laid  down,  from  which  all  its  conclusions  are  developed 
and  deduced,  so  in  the  science  of  salvation,  all  its 
conclusions  are  evolved  from  this  primary  truth.  He 
also  calls  it  the  Foundation:,  for  as  in  raising  a  structure, 
it  is  necessary  to  secure  a  solid  foundation  proportionate 
to  the  building  which  it  is  intended  to  support  and  hold 
1  Isaias  xxx.  15.  2.  Psalni'  xxxii.  22.  ^  Josue  i.  9. 


THE   PRINCIPLE,  OR   FOUNDATION.  55 

firmly  together,  so  this  truth  is  the  only  solid  basis  on 
which  the  whole  moral  and  spiritual  life  can  be  securely 
supported.  Hence  it  is  evident  how  important  it  is  for 
us  to  consider  this  truth  deeply,  and  how  necessary  for 
us  thoroughly  to  master  it  and  bring  it  home.  For  as 
there  is  no  science  without  its  first  principles,  no  solid 
and  stable  building  without  a  foundation,  so  there 
can  be  no  real  development  of  spiritual  life  and 
no  permanent  fruit  from  the  Exercises  unless  we  are 
first  imbued  with  this  great  truth. 

Moreover,  the  more  deeply  the  mind  is  impressed 
with  and  convinced  of  it,  the  greater  and  more  solid 
will  be  the  fruits  which  it  will  produce :  and  conse- 
quently no  pains  or  time  should  be  spared  in  imbuing 
ourselves  with  it  before  proceeding  to  the  consideration ' 
of  the  other  truths  proposed  to  us  later. 

St.  Ignatius  does  not  propose  it  under  the  form  of 
a  meditation,  or  assign  any  special  exercise  or  time  for 
weighing  it,  but  supposes  us  to  dwell  upon  it  as  long 
as  we  find  it  necessary :  but  many  advantages  will 
manifestly  accrue  from  presenting  it  under  the  usual 
form  of  a  meditation. ^ 

We  shall  then  divide  it  into  three  parts  :  and  on 
each  suggest  certain  practical  considerations. 


1  This  consideration  our  Saint  proposed  to  himself  and  to  his  first 
companions  when  as  yet  they  were  in  the  world,  and  of  course,  as  the 
economy  of  the  Book  of  Spiritual  Exercises  shows,  was  preparatory  to  and 
the  basis  of  the  election  of  a  state  of  life.  For  us,  however,  it  is  of  equal 
importance,  as  the  preparation  to  elect  the  degree  of  perfection  suited  to 
our  state,  office,  or  form  of  life  in  which  God  has  placed  us.  It  is  with  this 
view  that  St.  Ignatius  places  this  consideration  as  the  opening  of  the  First 
Week,  "the  Kingdom  of  Christ"  of  the  Second  Week,  and  "Two 
Standards"  of  the  Public  Life  of  our  Lord.  There  is  no  preparatory 
meditation  for  the  Fourth  Week,  as  the  election  is  supposed  to  be  already 
made. 


56  THE   FIRST    WEEK. 

Part  I. 

"  Man  is  created,  to  praise,  to  reverence,  and  to  serve  God 
our  Lord,  and  in  this  way  to  secure  the  salvation  of  his  souiy 

After  beginning  as  in  the  preceding  meditation,  by 
offering  ourselves  and  all  our  thoughts,  words,  &c.,  to 
God  and  humbling  ourselves  before  him. 

Prelude  i. — Let  us  imagine  ourselves  standing  alone 
before  Him  as  the  one  great  source  of  existence,  the 
Lord  of  Creation. 

Prelude  2. — Let  us  beg  the  grace  to  understand 
thoroughly  this  truth,  and  that  our  minds  may  be 
practically  convinced  of  it ;  that  we  may  know  fully 
our  end,  and  all  that  is  wanting  in  us  for  its  attainment.^ 

Point  I. — "  Man  is  created."  For  long  years  this 
universe  has  existed,  with  all  its  forms  of  life — but  I 
was  not  in  it — I  was  nothing.  How  did  I  appear  ? 
Who  ushered  me  into  being  and  life  ?  It  was  not  of 
myself,  for  from  nothing  can  come  nothing.  It  could 
not  be  mere  chance,  for  that  excludes  order,  and  design, 
and  permanence.  It  could  not  be,  except  as  a  necessary 
condition,  those  whom  I  call  my  parents,  for  they  could 
not  mould  my  body,-  nor  could  they  transmit  to  me  a 
soul.  Nor  could  it  be  by  evolution,  for  it  is  against 
experience,  and  a  first  principle  of  reason,  making  the 
effect  superior  to  that  which  is  its  cause.  Nor  can  it 
be  from  any  contingent  being,  seeing  that  they  are  only 
endowed  with  life  sufficient  for  themselves.  Then  it 
follows  that  I  must  come  from  God.  And  this  is  what 
faith  teaches. 2 

1  "  Make  known  to  me,  O  Lord,  my  last  end,  that  I  may  see  what  is 
wanting  to  me."  (Psalm  xxxviii.  5.) 

2  "  I  know  not  how  you  were  formed  in  my  womb  ;  for  I  neither  gave 
you  breath,  nor  soul,  nor  life,  neither  did  I  frame  hmb  of  every  one  of  you. " 
(2  Mach.  vii.  22.) 

3  "God  created  man  to  His  own  image."  (Genesis  i.  27.)  "  There  is 
one  most  high  Creator  Almighty  who  sitteth  upon  His  throne  and  who 
is  the  Lord  of  dominion."  (Ecclus.  i.  8.) 


THE   PRINCIPLE,  OR   FOUNDATION.  57 

Have  I  ever  realized  and  brought  home  to  myself 
this  truth  ? 

Point  2. — But  for  what  has  God  placed  me  in  the 
world  ? 

Could  He  have  created  me  for  no  other  purpose  "or 
end,  than  stones  scattered  on  the  roadside  P^  No  !  An 
intelligent  being  could  not  so  create  me.  Nor  could 
He  create  me  and  leave  me  to  be  the  sport  of  my  own 
whims,  as  the  peasant  leaves  his  cattle  to  roam  at  will 
in  search  of  food.  All  things  else  He  has  created  for 
their  respective  ends,  the  sun  to  shine,  the  earth  to 
germinate,  fire  to  warm,  &c.  So,  too,  must  He  have 
created  man  for  a  special  end  ;  and  the  more  so  because 
he  is  the  most  exalted  and  the  most  excellent  of  the 
works  of  His  hands.  The  infinite  wisdom,  power,  and 
goodness  employed  in  giving  me  the  noblest  of  natures 
prove  that  He  could  not  have  created  me  for  a  life  of 
mere  chance,  and  without  a  rule  and  law  proportioned 
to  that  nature.  Since  He  has  given  me  a  mind  capable 
of  knowing  Him,  and  a  heart  able  to  love  Him,  He 
cannot  have  placed  me  in  the  world  as  though  He  were 
nothing  to  me.  Reason  itself  proclaims  this.  The  fool 
alone  can  call  this  in  question.- 

It  would  be  at  once  unworthy  of  both  God  and 
myself,  and  would  argue  the  absence  of  wisdom, 
prudence,  and  goodness  in  the  Creator. 

Point  3. — Why,  then,  has  God  created  me  ?  For  an 
end  worthy  of  myself  and  of  His  own  infinite  nature. 
First,  for  His  own  glory.-^  He  has  created  every  man 
for  His  own  praise,  name,  and  glory ,^  and  in  accomplish- 
ing this   here,    I   shall  be  rewarded  with  eternal   life. 


1  "  Remember  what  my  substance  is,  for  hast  Thou  made  the  children 
of  men  in  vain?"  (Psalm  Ixx^viii.  48.) 

2  "A  vain  man  is  lifted  up  into  pride  and  thinketh  himself  born  free  as 
a  wild  ass's  colt."  (Job  xi.  13.) 

2  Isaias  xliii.  7.  •*  Deut.  xxvi.  19. 


58  THE  FIRST    WEEK. 

He  needed  not  create  me,  but  wishing  so  to  do,  He 
was  bound  to  create  me  for  Himself.  His  infinite 
nature  demands  it,  and  mine  requires  it. 

Again,  why  did  He  create  me  ?  That  in  holy  fear  I 
might  keep  His  commandments ;  for  that  is  the  whole 
man's  and  every  man's  duty,i  with  soul  and  body,  in 
every  thought,  word,  and  deed,  whether  I  be  old  or 
young,  learned  or  unlearned,  rich  or  poor.  Then  I  am 
here  solely  for  this  object.  If  I  fail  to  do  this,  I  am  worse 
than  useless  in  creation,  I  am  positively  a  nuisance  and 
incumbrance  in  it,  a  cause  of  discord  in  the  harmony  of 
creation. 

In  the  colloquy  I  will  express  my  grateful  thanks  for 
my  creation,  my  sorrow  for  the  manner  in  which  I  have 
ignored  the  objects  of  my  life,  and  my  confusion  at 
having  been  such  a  worthless  servant. 

End  with  "  Our  Father." 


Exercise  II. 
THE   IMPORTANCE   OF   SALVATION. 

''And  in  this  way  to  secure  the  salvation  of  his  soul.''' 

The  commencement  of  this  meditation  and  the 
preparatory  prayer  will  be  as  usual. 

Prelude  i. — I  place  myself  on  the  verge  of  time, 
looking  on  God  on  His  eternal  throne,  surrounded  by 
countless  ministering  spirits. 

Prelude  2. — I  beg  of  His  Divine  Majesty  a  deep  and 
practical  knowledge  of  the  importance  of  my  salvation, 
and  the  grace  to  strain  every  nerve  to  acquire  it. 

Point  I. — '^  Man  shall  go  into  the  home  of  eternity. '' 
After  a  life  of  a  few  short  years  on  this  earth,  he  must 
at  last  die  and  enter  upon  a  new  life  which  shall  never 
end.    This  is  only  a  place  of  passage,  the  other  is  called 

1  Eccles.  xii.  13. 


THE  IMPORTANCE   OF  SALVATION.  59. 

the  home — and  must  be  either  in  Heaven  with  God,  or 
with  the  infernal  spirit  in  Hell.  There  is  no  possibility 
of  escape.  Have  I  tried  to  bring  this  truth  home  to 
myself?  That  for  me  it  is  Heaven  for  ever  or  Hell  for 
ever:  honour,  glory,  and  delight  ever  to  be  enjoyed, 
never  to  be  lost  or  diminished,  or  disgrace,  infamy,  and 
pain  ever  to  be  endured  and  never  alleviated.  The 
choice  rests  entirely  with  myself,  and  the  price  which 
is  to  purchase  the  bliss  of  Heaven  for  ever  is  only  to 
praise,  reverence,  and  serve  God  for  the  brief  space  of 
life.  Once  having  entered  on  life,  I  must  go  on  for 
ever,  and  there  is  no  halting  on' the  way. 

Point  2. — What  is  the  value  of  eternal  salvation  ? 
This  may  be  estimated  by  two  principles,  namely,  by 
the  teaching  and  example  of  those  whose  judgment  is 
unimpeachable,  and  by  its  intrinsic  nature  and  import- 
ance. First,  how  have  the  wise  and  good  and  prudent 
valued  it?  Ask  St.  Paul  ^  and  the  martyrs  of  Holy 
Church  how  they  valued  it.  They  will  all  reply  that 
the  tribulations  of  this  life  could  not  compare  with  their 
weight  of  glory.  Ask  of  the  Confessors  and  Virgins, 
and  with  one  voice  they  will  reply  that  their  lives  of 
labour,  of  penance,  ^f  poverty,  sacrifice,  and  detach- 
ment, are  as  nothing  when  compared  with  eternal 
salvation.  Again,  how  does  God  Himself  esteem  it  ? 
The  Eternal  Father  would  send  His  only  Son  from 
Heaven,  and  would  sacrifice  Him  to  provide  me  w^ith 
the  means  of  securing  it,  &c. 

His  Son  would  become  Man  and  embrace  all  which 
that  mystery  involved  for  the  same  end ;  for  this  He 
established  His  Church  and  the  holy  sacraments,  and 
the  one  great  Sacrifice  of  the  New  Law.  Then  my 
soul's  salvation  is  of  mighty  value.- 

Again,  we  estimate  the  value   of  anything   by  its 
intrinsic  worth  and  by  the  security  of  its  possession. 
1  2  Cor.  iv.  17.  2  I  Cor.  vi.  20  ;  i  St.  Peter  i.  18. 


6o  THE  FIRST    WEEK. 


Now  ear  hath  not  heard,  nor  can  man  conceive  the 
bliss,  honour,  and  glory  of  eternal  salvation :  and  it  is 
secured  for  all  eternity,  and  once  possessed  can  never 
be  forfeited. 

Point  3.— We  may  judge  its  value  also  from  the 
efforts  of  the  devil  to  induce  us  to  forfeit  it.  With 
what  energy^  and  constancy  he  seeks  to  ruin  us.  With 
false  promises  of  transient  goods  he  tries  to  lure  us 
from  the  way  to  salvation  !  Goods  in  themselves  unreal, 
incapable  of  satisfying  an  immortal  soul,  and  which  it 
is  beyond  his  power  to  secure  to  us  even  for  a  day. 

Oh,  then,  my  soul,  see  the  value  of  thy  salvation : 
and  resolve  to  spend  thyself  in  God's  reverence,  praise, 
and  service ;  thus  thou  shalt  gain  it  and  shalt  escape 
the  fearful  alternative. 

Finish  with  a  colloquy  of  gratitude,  of  regret  for 
past  neglect,  and  resolve  with  God's  grace  to  have  ever 
on  your  lips  those  words  of  St.  Aloysius,  "  What  is  this 
for  Eternity  ?  "     End  with  the  '*  Our  Father." 

Part  II. 

^^  All  other  things  on  earth  are  created  for  7nan,  and  in 
order  to  aid  him  to  gain  the  end  for  which  he  was  created. 
From  ivhence  it  follows  that  man  must  make  use  of  them  as 
far  as  they  help  him  in  this,  and  must  abstain  from  them  as 
far  as  they  may  prove  an  obstacle  to  it.'' 

Having  seen  the  end  of  man's  life  and  being,  we 
are  naturally  led  to  ask  what  is  the  origin  and  end  of 
all  other  things  on  the  face  of  the  earth,  on  which  man 
is  so  dependent,  and  with  which  he  is  so  intimately 
connected. 

And  here  I  would  observe  that  by  "  other  things  " 
we  are  to  understand  not  merely  creatures,  but  also 
circumstances  of  time  and  place  and  person  by  which 

1  "Because  your  adversary  the  devil,  as  a  roaring  lion,  goeth  about 
seeking  whom  he  may  devour."  (i  St.  Peter  v.  8.) 


ON   THE  OBJECT  AND    USE  OF  CREATURES.       6i 

we  may  be  individually  affected :  thus  to  be  born  in 
such  a  time,  in  this  or  that  country,  of  such  parents,  in 
such  a  social  position.  Or,  again,  that  we  occupy  this 
or  that  office,  are  placed  in  these  or  those  relations  and 
surroundings. 


ON  THE  OBJECT  AND  USE  OF  CREATURES. 

The  preparator}^  prayer  and  commencement  as 
usual. 

Prelude  i. — I  imagine  myself  alone,  and  from  some 
high  mountain  taking  a  general  survey  of  the  world. 

Prelude  2. — I  beg  of  God  to  implant  deeply  and 
indelibly  in  my  soul  the  practical  knowledge  of  this 
second  part  of  the  Foundation. 

Point  I. — With  what  an  infinite  number  and  variety 
of  creatures  the  universe  is  filled  !  The  heavens  with 
its  countless  millions  of  mighty  worlds,  that  look  so 
small,  and  vary  in  size,  distance,  colour,  &c.  *  The  air 
which  like  a  great  sea  is  filled  with  microscopic  life,  and 
supports  life  in  the  different  forms  of  the  vegetative  and 
animal  creation.  What  an  infinite  variety  of  vegetable 
life,  of  fruits  and  of  flowers,  and  each  provided  with  its 
special  properties,  shape,  and  colour.  Then  I  behold 
the  endless  varieties  in  shape  and  plumage  of  the 
feathered  creation,  and  all  characterized  by  their 
individual  habits.  Next  I  pass  in  review  the  vast  array 
of  the  animal  creation.  Lastly,  I  look  into  the  small 
world  of  myself,  which  embraces  not  only  intellectual 
life,  but  also  sensitive  and  vegetative  life.  Further,  it 
contains  a  mysterious  connection  with  the  exterior 
world  by  means  of  the  five  senses,  of  sight,  hearing, 
smell,  taste,  and  feehng,  and  is  endowed  with  the 
faculty  of  apprehending  truth,  of  willing  the  good  and 
of  recalling  the  past. 

Point  2. — Whence  all  these  ?    Are  they  or  is  any  one 


€2  THE   FIRST    WEEK. 

of  them  the  result  of  chance  ?  Reason  answers,  No : 
for  none  of  them  which  does  not  manifest  and  proclaim 
design.  Are  they  the  result  of  spontaneous  evolution  ? 
No.  For  they  declare  themselves  effects  of  preceding 
causes.  They  do  indeed  come  from  those  which  precede 
them  as  conditions  "  of  their  being,"  but  they  do  not 
borrow  from  them  their  life.  Whence  then  do  they  come  ? 
Only  from  Him  who  is  the  fulness  and  the  source  of  all 
life  and  being — from  God.  They  each  and  all  have 
derived  their  life  from  the  Great  Creator.  AH  are 
united  with  Him  by  the  link  of  creature  with  Creator. 
All  then  are  His  sole  and  absolute  property ;  nor  can 
He  divest  Himself  of  His  supreme  dominion  over  even 
the  most  minute  among  them,  although  He  may  hand 
over  to  others  the  dominium  utile ^  or  the  use  of  them, 
but  only  that,  and  no  more. 

Point  3. — Why  then  has  He  created  them  ?  Not 
indeed  for  any  use  or  requirement  of  His  own,  being 
all  sufficient  in  His  own  regard  and  from  all  eternity 
infinitely  happy.  Not  again  for  the  benefit  of  His 
angels ;  for  visible  and  material  things  have  no  pro- 
portion with  their  invisible  and  spiritual  natures.  Nor 
could  it  be  for  the  sake  of  the  irrational  animals,  which 
are  incapable  of  either  knowing  or  duly  appreciating 
them.  It  only  remains  then  that  they  are  created 
for  man. 

God  created  and  arranged  all  this  universe,  great, 
varied,  and  beautiful  as  it  is,  and  lastly  created  man, 
and  placed  all  at  his  disposal. ^  Some  as  means  for  his 
support,  others  for  the  preservation  of  his  health,  some 
to  relieve  his  weariness,  and  others  for  hfs  pleasure  and 
delight.  In  short,  God  designed  them  to  administer  to 
the  profit,  honour,  comfort,  and  pleasure  of  man. 

1  "  Thoii  hast  made  him  little  less  than  the  angels,  Thou  hast  crowned 
him  with  glory  and  honour,  and  hast  set  him  over  the  works  of  Thy  hands  : 
Thou  hast  subjected  all  things  under  his  feet."  (Psalm  viii.  6.) 


ON   THE   OBJECT  AND    USE   OF   CREATURES.       65 

Not  for  man  to  devote  himself  to  them  as  his  end 
and  his  all.  To  suppose  this  would  be  the  part  of  a 
fool.i  For  material  things  cannot  satisfy  man's  soul, 
nor  temporal  things  content  an  immortal  being :  but 
they  are  provided  for  man  to  use  them  in  the  execution 
and  attainment  of  that  for  which  he  is  made,  as  the 
steps  of  a  ladder  by  which  he  may  ascend  to  his  home, 
as  the  instruments  to  be  employed  in  the  service  of  his 
master. 

Point  4. — But  how  is  this  to  be  done  ?  In  different 
ways.  (i)  All  proclaim  the  existence  of  God  and 
disclose  some  one  or  other  of  His  attributes  and  per- 
fections, as  His  power,  wisdom,  goodness,  beauty, 
providence,  &c.,  so  that  to  deny  God  is  inexcusable.^ 
(2)  All  invite  our  admiration,  love,  and  service  of  our 
Creator  for  His  generosity,  for  the  variety  and  number 
of  His  benefits,  for  His  goodness,  &c.  (3)  Some 
administer  to  life  and  thus  assist  us  to  persevere  in  His 
service.  But  to  give  ourselves  up  to  creat-ures  is  to 
frustrate  the  designs  of  God,  to  become  the  slaves,  not 
the  masters  of  them.^  It  is  to  cause  confusion  in  the 
Creator's  plans  by  making  the  creatures  our  end,  and 
thus  degrading  self  and  insulting  God,  and  incurring 
the  reproach  of  ingratitude  and  injustice. 

Point  5. — Conclnsion. — If  I  am  made  to  praise, 
reverence,  and  serve  God,  and  if  for  this  purpose  He 
supplies  me  with  the  creatures  which  belong  to  Him, 
for  me  to  make  use  of  them  for  that  purpose  only,  it 

1  "  For  they  liave  said,  reasoning  with  themselves  but  not  right :  Come 
therefore  and  let  us  enjoy  the  good  things  that  are  present,  and  let  us 
speedily  use  the  creatures  as  in  youth,  &c.  These  things  they  thought  and 
were  deceived  :  for  their  own  malice  blinded  them."  (Wisdom  ii.) 

2  For  the  invisible  things  of  Him  from  the  creation  of  the  world,  are 
clearly  seen,  being  understood  by  the  things  that  are  made.  His  eternal 
power  also  and  divinity,  so  that  they  are  inexcusable."  (Romans  i,  20.) 

2  ' '  Who  changed  the  truth  into  a  lie,  and  worshipped  and  served  the 
creature  rather  than  the  Creator  who  is  blessed  for  ever.  Amen." 
^Romans  i.  22. ) 


64  THE   FIRST    WEEK. 

follows  that  my  use  of  them  must  be  solely  regulated  by 
the  law  how  far  they  may  enable  me  to  fulfil  this  end, 
and  that  just  as  the  artist  makes  use  of  his  colours,  or 
the  artisan  of  his  tools  only  as  far  as  they  help  him  in 
the  execution  of  his. design,  so  must  I  also  be  guided 
in  regard  to  the  use  of  all  things. 

Every  thing  and  circumstance  in  this  life  is  a  means 
or  instrument  to  help  me  to  attain  my  end,  either  by  the 
use  or  rejection  of  them.  Some  are  always  good,  others 
are  sometimes  good,  and  sometimes  bad,  in  which  latter 
case  they  must  be  rejected ;  others  are  always  bad,  and 
by  the  rejection  of  them  they  further  me  towards  the 
fulfilment  of  my  destiny.  We  are  not  to  be  guided 
by  feeling  or  sentiment,  but  solely  by  reason ;  not 
because  it  may  afford  pleasure,  but  because  it  is  our 
duty,^  must  be  our  principle  in  every  circumstance. 
In  the  use  of  the  faculties  of  our  souls,  senses  of 
our  body,  or  of  external  things,  this  principle  must  be 
our  sole  guide.  Conclude  with  thanksgiving  to  the 
generosit)'-  of  God  in  the  abundant  means  with  which 
He  has  provided  us ;  with  confusion,  at  the  manner  in 
which  we  have  perverted  them  to  our  own  disgrace,  and 
at  our  ingratitude  towards  Him ;  and  with  resolutions 
for  the  future. 

End  with  the  *'  Our  Father." 


THIRD  PART  OF  THE  FOUNDATION. 

After  seeing  my  own  origin  and  consequent  depend- 
ence on  God,  and  also  the  end  of  my  existence,  and 
further  the  origin  and  end  assigned  by  Him  to  all  other 
creatures,  it  remains  to  consider  what  right  reason 
dictates  as  to  my  disposition  of  mind  and  heart  towards 

.  1  "Advise  not  with  fools,  for  they  cannot  love  but  such  things  as  please 
them."  (Ecclus.  viii.  20.) 


THIRD   PART   OF  THE   FOUNDATION.  65 


them,  and  the  view  I  should  take  of  them  in  order  to 
employ  them  always  rightly.  This  is  the  third  part 
of  the  Foundation. 

"  Wherefore  it  is  necessary  to  render  ourselves  practically 
indifferent  to  all  things  created,  as  far  as  is  permitted  to  guy 
free-will  and  is  not  forbidden;  so  as  not  to  wish  for  health 
more  than  for  sickness,  for  honour  more  than  disgrace,  for 
riches  more  than  poverty,  for  a  long  more  than  a  short  life  ; 
only  desiring  and  choosing  that  which  is  suited  for  the  end  for 
which  I  am  created,  God's  praise,  reverence,  and  service.''  If 
we  are  to  make  use  of  creatures  as  reason  inculcates, 
and  only  so  far  as  they  promote  the  fulfilment  of  our 
earthly  destiny,  we  must  constantly  strive  to  promote 
in  ourselves  a  practical  state  of  indifference,  so  as  to 
avoid  being  guided  by  mere  feeling. 

Why  does  St.  Ignatius  enumerate  these  four  classes 
of  creatures  ? 

Perhaps  it  is  because  the  generality  of  men  find 
these  the  most  difficult  on  which  to  be  indifferent.  Or 
it  may  be  that  all  other  things  may  be  classed  under 
these  headings.  Or  perhaps  it  is  that  they  are  the 
chief  objects  in  regard  of  which  men  harbour  inordinate 
attachments  most  commonly. 

St.  Ignatius  supposes  not  that  we  can  make  our- 
selves actually  so  indifferent  that  we  shall  not  have 
feelings  of  preference  or  repugnance,  but  that  we  try 
in  practice  to  act  as  if  we  were  indifferent,  without 
being  influenced  by  either  the  one  or  the  other. 


66  THE   FIRST    WEEK. 


ON    INDIFFERENCE. 

The  immediate  preparation  and  the  preparatory- 
prayer  as  usuaL 

Prelude  i. — Imagine  self  alone  before  God,  the  Lord 
and  Master  of  all,  conserving  and  directing  all  things. 

Prelude  2. — Beg  of  Him  a  deep  conviction  of  the 
necessity  of  this  indifference,  in  order  to  regulate  life 
properly  and  to  proceed  safely  in  the  way  of  eternal 
salvation,  in  all  circumstances  in  which  I  may  find 
myself. 

Point  I. — Its  necessity.  As  reasonable  beings  we  are 
bound  to  use  creatures  as  means  for  the  attainment  of 
the  end  of  which  they  are  the  means.  This  obligation  is 
always  incumbent  upon  us,  no  matter  what  may  be  our 
feelings  in  their  regard.  Now  all  creatures  are  purely 
means,  and  consequently  must  be  used  as  such,  totally 
independent  of  feeling,  or  of  the  pain  or  pleasure  arising 
from  them,  which  involves  indifference.  Again,  it  is 
unworthy  of  man  to  act  simply  from  feeling.  The  brute 
creation  have  instinct  or  feeling  to  guide  them,  and  in 
this  man  excels  them,  that  God  has  given  him  reason 
as  his  guide  in  the  natural  order,  in  which  respect 
alone  we  consider  him  at  present.  God  in  creating  all 
things  except  man,  had  no  preference  for  one  more  than 
another,  as  far  as  they  '  are  concerned,  but  only  in 
proportion  as  they  are  more  or  less  adapted  to  the  help 
of  man  ;  hence  our  perfection  consists  in  aiming  at 
the  same  estimation.  It  is  moreover  a  necessary 
condition  of  true  peace,  and  of  freedom  from  anxiety, 
care,  and  unhappiness.  If  I  look  back  on  the  past 
and  inquire  into  the  cause  of  the  many  sorrows  and 
pains  with  which  life  has  been  clouded,  I  shall  find 
the  explanation  is  want  of  this  holy  indifference.     If 


ON  INDIFFERENCE.  67 

I  ask  why  the  saints,  amid  all  their  trials,  sufferings, 
and  persecutions,  were  always  in  peace  and  happy, 
it  was  because  they  were  practically  in  a  state  of 
indifference  in  regard  of  all  created  things  considered 
in  themselves. 

Point  2. — How  far  must  this  indifference  extend  ? 
To  all  things,  but  especiall}'- — 

1.  To  Riches  or  Poverty,  to  the  conveniences  of  the 
one,  or  inconveniences  of  the  other.  And  here  we  must 
observe  that  by  riches  we  understand  not  onl}^  material 
possessions,^  but  also  internal  gifts,  as  talents  of  mind, 
■disposition  of  heart,  qualities  of  character,  and  the  like, 
and  by  poverty  the  absence  of  many  or  all  of  these, 
as  also  the  want  of  accomplishments  derived  from 
education,  and  of  personal  attractions.  Then,  again, 
under  the  word  riches  are  included  natural  dispositions  to 
goodness  and  piety,  facility  to  virtue,  and  absence  of 
violent  passions,  as  also  special  gifts  of  grace,  and 
•under  poverty  the  absence  of  all  these  in  a  greater  or 
lesser  degree. 

2.  To  Honour  or  Dishonour.  Whether  it  be  as  regards 
birth,  or  station  in  life  ;  whether  from  strangers,  friends, 
relations,  or  enemies ;  whether  it  be  public  or  private, 
from  persons  of  high  or  low  position — we  must  be  able 
to  say  with  St.  Paul,^  "  I  know  how  to  be  brought  low, 
and  I  know  how  to  abound,  .  .  .  both  to  be  full  and 
to  be  hungry,  both  to  abound  and  to  suffer  need." 
Knowing  well  how  to  adapt  ourselves  to  all  things,  to 
be  ready  for  all  things. 

3.  To  Sickness  or  Health,  as  both  are  means  or  con- 

1  If  we  consider  material  possessions,  qualities  of  character,  intellectual 
.gifts,  and  the  like,  objectively,  and  as  they  are  in  themselves,  they  are  good 
and  are  creatures  of  God  ;  but  subjectively,  and  relative  to  man,  they 
become  good  or  bad  according  to  the  right  or  wrong  use  he  makes  of  them. 
To  secure  ourselves  from  the  misuse  of  all  these  things,  the  great  means  is 
ithe  state  of  practical  indifference, 

2  Philipp.  iv.  12. 


68  THE  FIRST    WEEK. 


ditions  by  and  in  which  we  can  fulfil  our  destiny  or 
end,  and  consequently  it  must  not  be  a  cause  of  anxiety 
or  of  undue  care  to  avoid  the  one  or  secure  the  other. 
So,  too,  must  it  be  with  regard  to  a  long  or  short 
life. 

In  short,  this  indifference  must  extend  to  everything 
which  is  left  to  our  free  choice,  and  which  God  has 
not  prohibited  or  not  commanded.  It  is  clear  that 
whatever  is  forbidden  by  the  Creator  cannot  be  a  matter 
of  indifference. 

Point  3. — In  the  practice  of  this  indifference,  then, 
we  must  not  consider  the  material  side  of  things,  but 
only  how  far  they  are  adapted  to  our  end  for  which  we 
are  created,  and  must  emplo}^  them  accordingly.  Just 
as  if  I  want  to  cross  the  sea  I  choose  the  safest  and 
swiftest  vessel,  if  I  want  to  take  a  journey  I  take  the 
best  and  safest  route,  so  having  a  soul  to  save  I  adopt 
the  means  which  are  the  most  secure  to  ensure  it. 

This  is  true  prudence,  this  is  the  necessary  dis- 
position.^ Let  us  then  be  convinced  of  the  necessity 
of  this  indifference  and  rgot  out  every  inordinate 
affection  in  our  souls ;  for  it  is  only  those  which  are 
the  real  obstacle  to  its  attainment. 

In  conclusion,  full  of  confusion  for  having  ignored 
this  indifference,  in  having  thus  constantly  gone  astray,^ 
let  us  resolve  for  the  future  to  secure  true  peace,  and 
to  repent  for  the  past.^ 

What  a  folly  it  is  to  continue  to  harbour  within 
ourselves  a  disposition  which,  not  only  closes  the  door 
of  the  heart  against  all  real  peace,  but  exposes  us  at 


1  "O   that  they  would  be  wise,  and  would  understand  and  would 
provide  for  their  last  end."  (Deut.  xxxii.  29.) 

2  "T  have  gone  astray  as  a  sheep  that  was  lost:    seek  thy  servant, 
because  I  have  not  forgotten  thy  commandment."  (Psalm  cxviii.  176.) 

3  "  For  if  thou  hadst  walked  in  the  way  of  God,  thou  hadst  surely  dwelt 
in  peace  for  ever."  (Baruch  iii.  13.) 


ON   INDIFFERENCE.    MOTIVES.  69 

all  times  to  become  the  victims  of  anxiety  and  misery  ! 
How  unworthy  of  a  being  who  prides  himself  upon  his 
reason  !     End  with  "  Our  Father." 


ON    INDIFFERENCE.     MOTIVES. 

Whoever  fails  to  attain  his  end,  does  so  either  from 
over-attachment  to  creatures,  or  from  undue  aversion 
for  them  ;  attachment  to  comfort,  to  pleasures  of  the 
senses,  to  riches,  to  honour,  and  to  the  esteem  of  men ; 
aversion  for  inconveniences,  pains,  sufferings,  labours, 
contempt,  and  trials. 

It,  therefore,  is  of  vital  importance  to  establish 
deeply  and  firmly  in  my  soul  such  a  perfect  equilibrium 
and  indifference,  as  to  be  ever  ready  to  reject  things 
that  are  the  dearest,  or  embrace  those  that  are  the  most 
repugnant,  if  it  be  for  the  benefit  of  my  last  end,  and 
for  God's  praise  and  service. 

The  preparatory  prayer  and  commencement  as  usual. 

Prelude  i. — I  imagine  myself  alone  in  the  presence 
of  God,  as  He  is  the  Supreme  Ruler  and  Director  of 
myself  and  all  things. 

Pfehtde  2. — I  will  beg  earnestly  that  I  may  appreciate 
duly,  and  bring  home  the  motives  for  making  myself 
indifferent  to  all  created  things. 

Point  I. — God's  supreme  Dominion  calls  for  this 
indifference.  My  obligation  in  life  being  to  praise, 
reverence,  and  serve  God,  I  must  strive  to  perform  in 
all  circumstances  His  ever-blessed  will.  Now  this  can 
never  be  as  long  as  my  own  will  is  not  conformed  to 
His,  which  necessarily  supposes  this  holy  indifference. 
For  He  it  is  who  has  to  determine  the  manner  and 
circumstances  of  that  service.  He  is  the  Master  who 
commands,  I  am  the  servant  whose  duty  is  to  obey. 


70 


THE  FIRST    WEEK. 


So  is  it  with  the  angels  in  Heaven.  All  are  praising: 
and  serving  God,  some  remaining  in  adoration  before 
Him,  others  designed  for  the  guardianship  of  men — one 
assigned  to  the  monarch,  another  to  his  subject,  one  to 
the  rich  and  learned,  another  to  the  poor  and  ignorant ; 
and  each  faithfully  carrying  out  the  duty  assigned  him, 
and  that  cheerfully,  promptly,  and  unremittmgly .  His 
dominion  has  no  limit,  and  He  has  full  authority  to 
prescribe  the  manner  of  my  service.  As  the  potter 
can  use  the  vessel  which  he  has  moulded  for  what 
purpose  he  pleases,  so  can  God  employ  me ;  it  rests 
entirely  with  Him.^ 

'  He  may  place  me  in  darkness,  in  sorrow,  temptation, 
trial,  and  pain.  It  is  for  me  to  accept  it  as  His  holy 
will,  and  to  thus  fulfil  my  end.  Or  He  may  wish 
fortune  to  smile  upon  me,  and  honour  and  success  to 
attend  me ;  it  is  for  me  to  resign  myself  and  thus  to 
serve  Him.  Well,  then,  I  must  acknowledge  and  bow 
down  before  His  dominion.  I  must  trample  on  aU 
inclinations  to  rebel  or  murmur  at  whatsoever  He  may 
ordain.  My  only  desire  must  be  to  find  out  His  holy 
will  and  execute  it,  and  must  stamp  out  my  own  will. 

Point  2. — The  Providence  of  God  requires  this  indif- 
ference. 

When  we  are  under  one  who  is  endowed  with  great 
knowledge  and  prudence,  and  who  is  inspired  with 
great  love  for  and  great  interest  in  us,  we  feel  that  we 
can  abandon  ourselves  with  perfect  confidence,  and 
without  care  and  anxiety  to  him  and  to  his  guidance. 
Now  that  is  my  case ;  for  is  not  God  the  perfection  of 
infinite  wisdom  and  knowledge  ?  He  knows  all  things 
and  all  their  bearings ;  He  knows,  also,  myself,  and  all 
the  influences  which  everything  in  its  relations  to  me 
would  exercise  upon  me ;  how  far  they  may  benefit  me. 
or  may  prove  unfavourable  in  regard  of  my  last  end. 

1  Job  X.  lo. 


ON   INDIFFERENCE.     MOTIVES.  71 

Moreover,  He  loves  me  with  an  infinite  and  undying 
love,  with  a  love  greater  than  that  of  a  mother.  He  is 
more  interested  in  my  salvation  than  I  am  myself.  He 
is  always  arranging  and  disposing  things  and  circum- 
stances for  my  special  benefit  here,  and  for  my  eternal 
salvation  hereafter. 

Lastly,  He  is  infinite  power,  the  Almighty,  without 
whose  especial  permission  not  the  slightest  event  can 
happen,  not  even  a  hair  can  fall  from  my  head,  and 
He  will  not  allow  the  powers  of  Heaven,  earth,  or  Hell, 
to  prevent  man  from  fulfilling  his  destiny  against  his 
own  will. 

Knowing  then  God's  providence  in  my  regard,  His 
love  for  me,  the  interest  He  feels  in  my  eternal  happi- 
ness, and  His  power  to  help  and  protect  me,  it  would 
be  folly  and  madness  not  to  conform  and  abandon 
myself  entirely  and  in  all  things  to  His  ever  adorable 
will,  with  perfect  indifference  to  all  things  else.  Alas  ! 
what  a  sad  succession  of  anxieties,  miseries,  and  cares, 
has  my  past  life  been.  How  truly  may  I  say  the  way 
of  peace  I  have  not  known.  And  all  through  my  own 
fault,  through  want  of  this  indifference.  What  a 
stranger  has  peace  been  to  me,  through  want  of  faith 
and  confidence  in  the  loving  and  tender  providence  of 
God  towards  me. 

Point  3. — The  justice  of  God  should  urge  me  to 
indifference. 

If  I  do  not  submit  myself  to  the  providence  of  God 
and  embrace  those  means  which  He  supplies  for  the 
attainment  of  my  end,  I  expose  myself  to  the  danger 
of  falling  into  the  hands  of  His  justice.  And  what  will 
be  the  consequence  ?  I  expose  myself  to  a  heap  of 
sufferings.  I  shall  and  must  suffer  those  sorrows  and 
pains,  that  contempt  and  persecution  which  from 
eternity  God  has  assigned  me.  If  I  am  indifferent,  and 
bear  them  in  patience,  I   shall  please  God,  who  will 


72  THE   FIRST    WEEK. 

strengthen  me  with  His  grace,  and  will  grant  me  peace 
and  tranquilhty  and  will  sweeten  the  cross  ;  but  without 
indifference,  I  shall  be  impatient,  shall  disgust  God, 
who  will  withhold  all  grace,  peace,  and  comfort.  I 
shall  also  lose  merit  and  a  degree  of  glory  for  eternity, 
and  shall  grow  tired  and  expose  my  perseverance  and 
eternal  happiness  to  danger.  Further,  I  render  myself 
liable  to  many  and  grave  temptations  of  anger,  of 
despondency,  of  cowardice,  human  respect,  pride,  and 
neglect  of  prayer.  I  lay  myself  open  to  impulsiveness, 
self-willedness,  dissipation,  and  to  the  lawlessness  of 
unbridled  passions.  To  overcome  all  these  dangers, 
a  special  help  from  God  is  needed ;  but  how  can 
this  be  expected  if,  by  want  of  indifference,  I  fail  to 
submit  myself  to  Him  and  to  His  dispositions  in  my 
regard  ? 

Humbled  at  the  sight  of  past  and  present  want  of 
indifference,  in  a  spirit  of  shame  and  confusion,  I  will 
implore  of  God  to  grant  me  this  grace  for  the  time  to 
come  ;  and  end  with  "  Our  Father." 

With  regard  to  the  impediments  to  the  attainment 
of  indifference,  they  arise  from  one  of  three  sources,  of 
which  the  most  common  is  the  imagination  and  the  senses. 
External  objects  act  upon  our  senses,  and  these  in 
their  turn  arouse  the  imagination.  These  phantoms, 
without  number  and  often  very  vivid,  assail  the  soul 
with  such  violence  as  to  render  it  cloudy,  confused,  and 
almost  paralyzed,  and  in  a  sort  of  way,  fascinated,  so 
that  it  seems  almost  to  hear,  see,  feel,  and  know  things 
that  have  no  objective  existence  at  all ;  and  the  thoughts 
of  eternal  good  are  lost  in  those  of  earth  and  of  time,^ 
and  imagination  reacting  on  the  senses,  excites  them  to 

1  "Wo  to  you  that  call  evil  good  and  good  evil:  that  put  darkness 
for  light  and  light  for  darkness  :  that  put  bitter  for  sweet  and  sweet  for 
bitter."  (Isaias  v.  20,) 


ON  INDIFFERENCE.     MOTIVES.  73 

go  in  .search  of  gratification,  dissipation,  and  pleasure, 
from  one  indulgence  to  another,  until  life  becomes  a 
mere  circle  of  delusion  and  fraud. ^ 

Another  obstacle  to  indifference,  is  the  harbouring 
of  false  principles  in  the  mind,^  by  which  it  persuades 
itself  that  things  are  either  not  bad,  or  at  all  events  less 
bad  than  we  suppose,  and  verifies  that  of  the  Royal 
Psalmist. 2  It  judges  things,  not  according  to  their 
nature  and  truth,  nor  according  to  the  teachings  of 
faith,  nor  according  to  their  reality  and  substance,  but 
falsely  and  from  appearances,  according  to  the  estima- 
tion of  worldlings,  forgetting  what  St,  John  has  said,* 
*'that  the  whole  world  is  seated  in  wickedness,"  that 
it  is  the  enemy  of  man,  and  that  its  teaching  is  "  earthly, 
animal,  and  devilish."^ 

The  last  impediment  to  indifference  is  the  heart 
and  its  carnal  appetites.  This  body  of  ours  is  like  a 
heavy  weight  upon  the  soul,  wearying  and  pressing  it 
down,  and  darkening  it.  It  deludes  and  beguiles  the 
heart,  tries  to  drown  it  in  material  things,*^  preoccupies 
it  with  cares  of  bodily  wants,  furnishes  grounds  for 
avoiding  prayer  and  all  those  exercises  by  which  the 
body  is  reduced  to  subjection,  and  so  all  order  in  man 
is  turned  upside  down ;  thoughts,  affections,  actions, 
ah   are    ill    regulated,    and    the    animal    part    of    man 


1  "  For  the  bewitching  of  vanity  obscureth  good  things,  and  the 
wandering  of  concupiscence  overturneth  the  innocent  mind."  (Wisdom 
iv.'  12.) 

2  "And  they  themselves  lie  in  wait  for  their  own  blood  and  practise 
deceits  against  their  own  souls."  (Prov.  i.  18.) 

3  "The  sons  of  men  are  liars  in  the  balances,  that  by  vanity  they  may 
together  deceive. "  (Psalm  Ixi.  10.) 

^  I  St.  John  V,  19. 

^  St.  James  iii.  15. 

^  "  For  the  corruptible  body  is  a  load  upon  the  soul,  and  the  earthly 
habitation  presseth  down  the  mind  that  museth  upon  many  things." 
(Wisdom  ix.  15.) 


74  THE  FIRST    WEEK. 

occupies  the  place  In  his  heart  which  was  intended  for 
God. 

If  then  we  intend  seriously  to  labour  to  make  our- 
selves indifferent,  we  must  remove  these  three  obstacles. 
We  must  avoid  acting  from  impulse,  being  guided  by 
reason  as  intelligent  animals.  We  must  in  matters  of 
the  soul,  spurn  the  arguments  of  the  v/orld  and  of  the 
flesh,  and  take  a  right  estimate  of  things  according  to 
the  teachings  of  faith  and  right  reason,  and  not  accord- 
ing to  the  judgments  of  the  world. ^  We  must  put  a 
rein  on  the  body  and  a  bridle  on  our  senses,  if  we  mean 
to  be  men  of  reason  and  servants  of  God. 

We  must  fight  against  imagination,  root  out  false 
principles,  and  destroy  all  attachments  which  are  con- 
demned by  faith  and  right  reason,  and  then,  and  then 
only,  may  we  hope  to  secure  that  holy  indifference  which 
alone  will  ensure  unbroken  peace  and  happiness,  and 
will  enable  us  to  proceed  securely  on  our  way  to  eternal 
happiness  and  our  everlasting  home. 


THE   FOUNDATION.     REPETITION. 

After  having  reflected  on  the  Foundation,  part  by 
part,  it  is  well  to  consider  it  now  as  a  whole  and 
altogether,  thereby  to  impress  it  the  deeper  on  our 
mind  and  heart ;  so  that  the  mind  may  be  fully  con- 
vinced of  the  great  truths  it  contains,  and  the  heart 
may  be  more  earnestly  attached  to  them.  One  part 
gives  force  and  strength  to  the  other,  and  all  together 
produce  the  effect  of  totally  undeceiving  us,  and  of 
influencing  us  to  form  a  generous  and  firm  resolution 
to  serve  God  and  save  our  souls. 

1  "  But  the  sensual  man  perceiveth  not  these  things  that  are  of  the 
Spirit  of  God,  for  it  is  foohshness  to  him  and  he  cannot  iniderstand,  because 
it  is  spiritually  examined."  (i  Cor.  ii.  14.) 


THE   FOUNDATION.     REPETITION .  75 

The  beginning  and  the  preparatory  prayer  as  usual. 

Prelude  i. — As  in  the  preceding  meditation. 

Prelude  2. — I  will  pray  with  my  whole  heart  that  God 
would  vouchsafe  to  make  me  see  and  know  my  last  end 
and  what  is  wanting  to  me. 

Point  I. — "  Man  is  created,"  &c.  This  is  certain — 
revelation  proclaims  it,  reason  declares  it,  nature  and 
conscience  announce  it.  That  God  has  given  me  a  law 
of  life  is  equally  certain,  and  on  the  same  authority. 
But  what  is  this  law  of  life  ?  He  has  endowed  me  with 
the  faculty  of  apprehending  truth,  and  with  the  power 
of  wishing  and  loving  good,  with  the  means  of  knowing 
Him  and  of  loving  Him.  Consequently  this  must  be 
the  law  of  my  life — a  law  and  an  end  worthy  of  Himself 
and  ennobling  to  me,  to  give  glory  to  Him,^  to  know 
Him,  to  pay  Him  reverence  and  service  here,  and 
to  possess  Him  eternally.^ 

What  motives  urge  me  to  fulfil  this  law  ? 

1.  It  is  just  to  serve  Him.  I  am  from  Him,  from 
Him  alone,  entirely  from  Him,  always  from  Him.  I 
depend  then  on  Him  entirely.  Consequently  He  alone 
has  a  claim  to  everything  in  and  about  me ;  and  to  give 
myself  to  anything  else  but  Him  is  to  be  guilty  of 
injustice  to  Him.^ 

2.  It  is  salutary  also  to  serve  Him.  It  is  useful  in  this 
life,  for  it  secures  true  peace  here.  God  has  so  ordered 
it,  that  our  temporal  happiness  is  attached  to  the  pro- 
motion of  His  glory.  And  as  to  hereafter,  we  thus 
secure  eternal  felicity.^ 

1  "And  every  one  that  calleth  upon  My  Name,  I  have  created  him  for 
My  glory,  I  have  formed  him  and  made  him."  (Isaias  xhii.  7.) 

2  "Fecit  Deus  hominem  ut  summum  bonum  intelligeret,  intelligendo 
amaret  amando  possideret,  possidendo  frueretur."  (Augustine,  De  cognitione 
vercB  vitce. ) 

3  "  It  is  just  to  be  subject  to  God,  and  that  a  mortal  man  should  not 
equal  himself  to  God."  (2  Mach.  ix.  12.) 

<  "That  all  the  children  of  Israel  might  see  that  it  is  good  to  obey  the 
holy  God."  (Ecclus.  xlvi,  12.) 


76,  THE  FIRST    WEEK. 


3.  It  is  necessary  to  serve  Him.  By  not  doing  it  we 
incur  eternal  perdition,  and  that  through  our  dehberate 
fault,  for,  on  His  side,  God  has  provided  us  with 
abundant  facilities. ^  If  we  fail,  it  is  our  own  negligence 
which  we  must  blame. 

4.  It  is  a  glorious  thing  to  serve  Him.^  It  is  a 
glorious  thing  to  be  of  the  household  of  a  monarch. 
What  then  to  be  engaged  in  the  service  of  God  ?  The 
angels  and  the  saints,  nay,  even  our  Blessed  Lady,  had 
no  higher  calling. 

Point  2. — "  All  other  things,"  &c.  Everything  outside 
me,  also  everything  in  me — senses,  faculties,  the 
relations  and  circumstances  of  my  life  itself  as  distinct 
from  my  soul — all  are  means  provided  by  God,  but 
only  for  one  object,  as  means,  but  never  as  an  end. 
Then  it  is  criminal  to  employ  them  in  any  other  way. 
It  is  an  insult  to  the  Master,  an  injustice  and  a  folly  in 
ourselves. 

As  to  the  rule  of  selection,  it  must  be  tantum- quantum, 
that  is,  so  much  by  how  much — no  more,  no  less.  Those 
which  help  me  to  the  end,  embrace  and  use  them  ; 
those  which  hinder  me,  detest  them  ;  those  which  are 
indifferent,  abstain  from  them  or  turn  them  to  good. 
Often  it  is  not  enough  to  abstain  from  indifferent  things, 
we  must  do  more,  we  must  repel  them  ;  such  as  comfort, 
the  "  comfortable,"  ease,  and  convenience. 

As  to  the  rule  of  like  or  dislike,  it  is  wrong  and 
disastrous,  for  our  corrupt  nature  likes  often  what  it 
should  dislike,  and  dislikes  what  it  should  like.  Keeping 
our  e3'es  fixed  upon  our  end,  let  us  draw  the  straight 
line  tantitm- quantum. 

1  "  If  thou  wilt  keep  the  commandments  of  God  and  perform  acceptable 
fideUty  for  ever,  they  shall  preserve  thee.  .  .  .  Before  man  is  life  and 
death,  good  and  evil;  stretch  forth  thy  hand  to  which  thou  wilt." 
(Ecclus.  XV,  16,  18.) 

2  "  It  is  great  glory  to  follow  the  Lord;  for  length  of  days  shall  be 
received  from  Him."  (Ecclus.  xxiii,  38.) 


THE  FOUNDATION.     REPETITION. 


77 


1.  This  use  of  creatures  is  just.  As  all  belong  to 
God,  who  only  allows  us  to  use  them  for  and  in  His 
service,  it  is  injustice  and  dishonesty  to  make  use  of 
them  for  ourselves.^  It  is  to  imitate  a  servant  who 
misuses  the  things  provided  for  his  employment  by  his 
master,  or  who  presumes  to  throw  them  away  without 
the  owner's  leave. 

2.  It  is  useful  and  salutary..  To  turn  to  creatures  in 
search  of  contentment  and  happiness  is  to  be  miserably 
disillusioned,  and  in  the  end  we  shall  die  of  disappoint- 
ment and  inanition  ,2  the  experience  of  four  thousand 
years  has  proved  it  ;  whereas  to  use  things  rightly 
gives  true  peace,  which  the  world  cannot  give  or  take 
away. 

3.  It  is  necessary.  Otherwise  we  shall  first  be 
seduced  and  then  betrayed.  Our  inclinations  cannot 
be  trusted,  they  tend  to  evil.^  The  experience  of  the 
past  should  make  us  cautious  and  prudent.  ' 

Point  3. — "  Wherefore,"  &c. 

Here  we  have  the  means  provided  by  which  we  may 
put  the  second  point  in  practice,  and  which  contains 
the  iiighest  and  most  sublime  perfection.  To  be  in  the 
midst  of  things,  all  of  which  are  trying  to  allure  or  to 
repel  us,  and  yet  to  resist  the  attractions  and  ignore 
the  repulsions,  by  making  ourselves  practically  indif- 
ferent. To  what  extent  ?  Not  only  to  the  four  classes 
of  things  which  rule  the  world,  but  to  all  those  special 
things  which  in  our  individual  case  we  have  found  to 

1  Augustine,  Ixxvi. 

2  "The  fear  of  the  Lord  is  honour,  and  glory  and  gladness,  and  a 
crown  of  joy.  The  fear  of  the  Lord  shall  delight  the  heart,  and  shall  give 
joy  and  gladness,  and  length  of  days.  With  him  that  feareth  the  Lord,  it 
shall  go  well  in  the  latter  end,  and  in  the  day  of  his  death  he  shall  be 
blessed.     The  love  of  God  is  honourable  wisdom."  (Eccles.  i.  11 — 14.) 

3  "  Take  heed  to  thyself  and  attend  diligently  to  what  thou  hearest,  for 
thou  walkest  in  danger  of  ruin."  (Ecclus.  xiii.  16.)  "Follow  not  in  thy 
strength  the  desires  of  thy  heart,  ...  for  God  will  surely  take  revenge." 
{Ecclus.  v.  2,  3.) 


78  THE  FIRST    WEEK. 

be  obstacles,  such  as  success  in  studies  or  occupations, 
talents,  accomplishments ;  even  to  desolation,  aridity, 
&c.,  in  the  supernatural  order. 

1.  It  is  jttst  and  reasonable.  God  and  the  soul  are  the 
only  two  objects  to  which  we  should  refer  all  things, 
which  we  must  prefer  to  all  things,  and  to  which  all 
else  must  be  subservient.  Again,  we  are  such  poor  and 
bUnd  creatures  that  we  do  not  know  what  is  good  for 
us. 

2.  It  is  useful.  It  ensures  us  peace,  calmness,  and 
tranquillity.  It  cuts  off  as  far  as  possible  all  occasions 
of  sin,  raises  us  above  all  human  accidents  into  a  calm 
region,  so  to  speak,  where  agitation  is  a  stranger. 

3.  It  is  necessary.  Ignorant  as  we  are  of  what  will 
be  of  benefit  or  of  detriment  to  us,  we  must  throw  our- 
selves on  the  providence  of  God,  to  be  disposed  of  as  He 
pleases ;  but  this  is  impossible,  unless  we  try  to  make 
ourselves  practically  indifferent. 

Often  ask  these  questions :  What  is  the  use  of 
being  healthy  and  then  to  be  damned  ?  What  the 
harm  of  being  delicate  and  then  to  be  saved  ?  What 
is  the  good  of  being  rich  and  honoured  and  then  to  be 
damned  ?  What  the  harm  of  a  life  of  poverty  and 
obscurity  and  then  to  be  saved  ? 

The  means  of  gaining  this  indifference  is  the  vince 
teipsum  of  St.  Ignatius,  which  St.  Francis  Xavier  con- 
stantly repeated. 

End  with  ''Our  Father." 


REPETITION   OF  THE  FOUNDATION.  79 


REPETITION  OF  THE  FOUNDATION. 

The  commencement  and  preparatory  prayer  as 
usual. 

Prelude  i. — As  before,  I  place  myself  humbly  in  the 
presence  of  God,  the  Creator  and  Preserver  of  me  and 
of  all  things. 

Prelude  2. — I  beg  from  my  heart  that  Pie  will,  in  His 
loving  mercy,  enlighten  me  to  see  more  clearly  my  last 
end,  and  will  inflame  my  will  to  embrace  it  more 
earnestly. 

Point  I. — How  reasonable  it  is  that  my  entire  life 
should  be  devoted  to  praise,  reverence,  and  serve  God, 
even  though  no  rewards  were  attached  to  it,  because 
I  am  all  and  always  dependent  upon  Him  ! 

We  praise  whatever  is  praiseworthy,  as  knowledge, 
goodness,  beauty,  power,  &c.  Now  who  is  like  to  our 
Lord  in  all  these  respects?  Nay,  if  any  of  these 
qualities  are  to  be  found  in  creatures,  they  are  merely 
gifts  from  the  great  Ocean  of  all  perfections.  Again,  we 
reverence  authority  and  power,  even  in  a  policeman,  &c. 
But  who  is  like  unto  our  Lord  in  this  respect  ? 

Men  pay  service  to  others  readil}^,  and  that  for  small 
•compensation,  and  though  their  masters  are  hard  and 
exacting,  and  look  upon  it  as  a  duty.  But  where  is 
there  a  master  who  exacts  so  light  a  service,  and  one 
so  honourable,  as  does  our  Lord  and  Master  ?  and  who 
rewards  so  generously  the  easy  service  as  does  He  ? 
Oh !  with  shame  and  confusion  and  sorrow  I  ought 
to  resolve  henceforward  to  devote  myself  entirely  to 
Him. 

Point  2. — What  is  it  to  serve  God  ?  It  is  to  do  His 
holy  will  in  all  things ;  and  not  my  own,  which  is  at 
best  nothing  worth,  and  signifies  nothing,  and  which 


8o  THE   FIRST    WEEK. 

but  too  often  is  in  opposition  to  the  Divine  will.  Now 
this  will  manifests  itself  hy  positive  commandments,  which 
oblige  under  pain  of  mortal  or  venial  sin ;  by  special 
inspirations,  by  fortunate  or  untoward  events,  which 
also  happen  by  God's  special  will,  or  at  all  events  by 
His  permission.  To  His  special  will  or  ordinations  I 
am  bound  to  submit,  by  every  motive  of  duty,  reason, 
gratitude,  and  self-interest.  To  resist  Him  and  to 
rebel  is  to  do  violence  to  reason  and  to  outrage  my 
conscience. 

Point  3. — How  ought  I  to  serve  God?  With 
patience,  repressing  my  passions,  above  all,  my  self-love, 
self-ease,  and  sensuality.  With  cheerfitlness,  knowing 
that  the  labour  is  short  and  light,  and  that  He  whom  I 
serve  is  a  loving,  and  generous,  and  kind  Master.  By 
this  constant  and  cheerful  combating  against  self,  I 
shall  come  to  serve  God  in  all,  even  the  most  trying, 
events  with  ease,  and  also  by  practice  and  correspond- 
ence with  grace,  I  shall  find  it  a  loving  and  joyful 
duty,  reckoning  as  of  no  account  attractions  and  repug- 
nances ;  and  imitating  the  artisan,  who  in  the  use  of 
his  instruments  is  guided  by  their  fitness  to  his  work, 
and  not  by  their  intrinsic  beauty  and  value. 

But  habitually  to  act  thus,  I  must  pay  the  price  of 
absolute  indifference  and  self-conquest,  and  must  deny 
myself,  and  thus  become  a  disciple  of  our  Blessed 
Lord. 

This  must  be  the  object  of  my  prayers  and  of  my 
ambition. 

End  with  the  "  Our  Father." 

N.B. — Our  meditations  on  the  Foundation  thus  far 
refer  to  every  man  as  such ;  that  is,  as  he  is  an  intel- 
ligent being,  depending  for  his  existence  and  the 
prolongation  of  his  life  on  the  pure  and  sole  goodness 
of  God,  as  He  is  the  great  Creator  and  Conservator  and 


THE  FOUNDATION  FOR   CHRISTIANS.  8i 

the  sole  Master  of  all  things.  They  regard  man  in  the 
natural  order,  and  the  relations,  duties,  and  obligations 
which  obtain  between  man  and  his  God  in  that  order. 

Since  the  coming  of  our  Blessed  Lord,  man  is  no 
longer  in  the  natural  order,  but  through  the  merits  of 
Jesus  Christ  he  has  been  elevated  to  the  supernatural 
state,  in  which  his  relations  are  changed,  and  in  which, 
consequently,  higher  duties  and  far  greater  obligations 
press  upon  him.  Hence  we  must  apply  the  Foundation 
to  man's  present  state. 


THE   FOUNDATION   FOR   CHRISTIANS. 

Preparatory  pra3^er  and  commencement  as  usual. 

Prelude  i. — I  place  myself  before  the.  ever  adorable 
Trinity. 

Prelude  2. — I  beg  earnestly  to  know  my  real  position 
and  the  end  imposed  upon  me,  and  why  I  am  placed  in 
this  world  in  the  supernatural  order. 

Point  I. — I  contemplate  the  majesty  and  glory  of  the 
Great  God,  as  He  has  revealed  Himself  to  me — the 
ancient  of  days  ^  seated  on  His  everlasting  throne  on 
the  eternal  hills,  all  blazing  with  glory — thousands  of 
spirits  around  Him  in  adoration,  and  their  songs  of 
praise  louder  than  the  roaring  of  the  great  ocean — the 
simple  realization  of  all  infinite  perfections,  wisdom, 
truth,  power,  beauty,  goodness,  and  love.  And  who 
am  I  who  thus  stand  before  Him  ?  Alas !  if  I  look 
truly  at  myself,  I  find  my  body  full  of  many  miseries, 
and  as  to  my  soul,  my  mind  is  dim  and  obscured, 
my  heart  wayward  and  depraved,  my  will  weak,  and 

1  "  I  beheld  till  thrones  were  placed,  and  the  Ancient  of  days  sat  :  his 
garment  was  white  as  snow,  and  the  hair  of  his  head  hke  clean  wool  :  his 
throne  like  flames  of  fire  :  the  wheels  of  it  like  a  burning  fire :  thousands  of 
thousands  ministered  to  him,  and  ten  thpusand  times  a  hundred  thousand 
stood  before  him."  (Daniel  vii.  9,  10.) 
G 


82  THE  FIRST    WEEK. 

paralyzed,  my  memory  frail  and  faulty.  The  angels 
are  pure  spirits  and  have  the  vision  of  God,  and  are 
enjoying  the  bliss  of  possession  of  Him,  whom  they 
praise,  reverence,  and  serve  ^  as  their  Lord  for  ever 
and  ever.  Yet  I  ask  of  holy  faith  again.  Who  am  I  ? 
And  she  answers  that  I  am  the  son  of  that  Mighty 
Father.  By  Baptism  I  have  been  lifted  up  from  the 
ground  and  raised  up  from  the  dunghill,^  and  must 
recognize  in  Him  my  Father  really,  and  myself  as  His 
son  by  adoption,  as  Jesus  is  His  Son  by  nature.  Let 
angels  rejoice  in  being  His  ministers,  it  is  mine  to  revel 
in  being  His  son  by  grace  and  adoption.  But  my  soul ! 
has  He  proved  Himself  my  Father  ?  A  father  must 
tell  his  love  to  his  child — must  prove  it  by  sacrifice,  and 
must  provide  for  his  later  years — all  this  is  required  of  a 
true  parent.  Has  He  done  all  this  for  me  ?  Listen  to 
the  strange  utterances  of  His  love,  "  With  an  everlasting 
love  have  I  loved  thee,  therefore  have  I  drawn  thee, 
taking  pity  on  thee,"^  and  "  My  delight  is  to  be  with 
the  childrei;  of  men,"*  and  again,  "Thou  art  My  son, 
this  day  have  I  begotten  thee."^  Strange  language. 
But  what  sacrifices  has  He  made  for  me  ?  He  did  not 
rest  content  to  sacrifice  one  of  His  spirits,  but  sent  His 
well-beloved  Son  and  subjected  Him  to  all  that  is 
involved  in  His  Incarnation,  Passion,  and  Death,  that 
thereby  He  might  make  me  partaker  of  His  Divine 
Nature,  heir  to  His  own  glory,  and  provide  a  crown, 
throne,  and  sceptre  for  me  in  Heaven,  my  true  Home. 
My  God !  what  a  title  of  nobility  is  mine  !  What  a 
Father  is  mine  in  Heaven  !  Meanwhile,  what  am  I  to 
do  on  earth  ?  Praise  Him !  Yes ;  but  with  all  the 
eloquence  of  word  and  action.     Reverence  Him  !     Yes  ! 

1  "Thou  art  worthy,  O  Lord  our  God,  to  receive  glory  and  honour  and 
power  :  because  Thou  hast  created  all  things,  and  for  Thy  will  they  were 
and  have  been  created."  (Apoc.  v.  ii.) 

2  Psalm  cxii,  7.  3  Jerem.  xxxi.  3.  •*  Prov.  viii.  31. 
^  Psalm  ii.  7. 


THE  FOUNDATION  FOR  CHRISTIANS.  83 

-with  all  the  filial  reverence  of  a  child  towards  such  a 
Mighty  Father.  Serve  Him  and  waste  myself  in  His 
service.  But  all  this  must  be  animated  by  a  spirit  of 
love,  a  filial  spirit. 

Point  2. — Looking  again  with  the  eye  of  faith,  I  see 
the  Second  Person  of  the  Blessed  Trinity.  Equal  to 
the  Father  in  wisdom,  power,  beauty,  knowledge,  good- 
ness, and  love.  God  of  God,  Light  of  light.  Him,  too, 
the  hosts  of  Heaven  are  adoring  as  their  Lord  and 
King.  Faith  bids  me  recognize  in  this  beautiful  and 
Eternal  Being  my  own  Brother.  My  God  !  Can  it  be? 
Yes,  it  is  written:  "For  whom  He  foreknew.  He  also 
predestinated,  to  be  made  conformable  to  the  image  of 
His  Son :  that  He  might  be  the  first-born  amongst 
many  brethren."^ 

He  said  a  creative  word,  and  by  it  all  things  were 
made  ;  a  second  time  He  uttered  a  creative  w^ord  when 
He  transubstantiated  bread  into  His  Blessed  Body. 
The  third  creative  utterance  was  on  the  Cross,  when 
He  said,  Woman,  behold  thy  son,  and  to  the  disciple, 
Behold  thy  Mother.  By  the  first  He  unites  the  creature 
with  the  Creator,  by  the  second  He  superadds  the 
•closer  bond  of  grace,  by  the  third  He  completes  the 
family  tie  between  us  and  Himself,  for  besides  the  same 
Father,  He  creates  Mary,  our  real  Mother,  thus  making 
us  His  brethren.  And  what  love  of  brother  is  like  His  ? 
He  shares  His  inheritance  with  us,  for  we  are  "  co-heirs 
with  Him,"  He  feeds  us  with  His  own  Flesh  and 
Blood,  and  is  ever  and  everywhere  renewing  His  Life 
for  our  sakes,  and  to  be  near  us  in  His  Mystical  Life. 

Oh !  surely  there  is  no  need  to  tell  us  that  as  He 
"wastes  Himself  for  us,"^  we  ought  to  consume 
ourselves  in  praising,  reverencing,   and  serving   Him : 

1  Romans  viii.  29. 

■-  "Totus  Christus  impensus  est  in  nostros  usus,"  (Augustine,,  Serm. 
xxxiv.) 


84  THE  FIRST    WEEK. 

but  again  in  a  spirit  of  devoted  love — thus  fulfilling  the 
great  commandment  of  the  law,  *'  Thou  shalt  IxDve,"  &c.^ 
He  is  my  Brother,  and  my  model  of  brotherly  love. 
Wo  to  me  if  I  have  not  the  spirit  of  Jesus,  His  sweet- 
ness and  His  zeal  for  His  Father's  glory,  and  to  carry 
out  His  holy  will.  Wo  to  me  if  whilst  professing 
myself  to  be  His  brother,  I  belie  it  by  my  conduct. 

Point  3. — Again,  faith  points  to  a  Third  Person  in 
the  Godhead,  the  Holy  Spirit,  co-ete,rnal  and  co-equal 
with  the  Father  and  the  Son ;  proceeding  from  them, 
the  outcome  of  their  mutual  love.  Now,  how  am  I 
connected  with  Him  ?  The  Apostle  Paul  tells  me, 
*'  You  are  the  temple  of  the  Holy  Ghost,"  ^  and  in  the 
Council  of  Florence  we  find  that  the  Fathers  explained 
these  words  as  expressing  the  personal  indwelling  of 
the  Holy  Spirit  ^  by  a  kind  of  mystico-hypostatic  union. 
As  long  as  we  do  not  banish  Him  by  sin,  He  is  always 
within  us,  helping  us  and  adorning  our  souls  with  fresh 
gifts  and  graces,  supporting  us  by  frequent  inspirations 
of  mind  and  aspirations  of  heart,  imparting  fresh  fruits 
of  His  holy  presence,  and  strengthening  us  in  our 
combats  against  the  world,  the  flesh,  and  the  devil. 
What,  then,  is  my  duty  in  His  regard  ?  How  ought  I 
to  despise  all  things  of  earth,  how  perfectly  indifferent 
should  I  be,  remembering  that  my  heart  is  a  sanctuary 
consecrated  to  the  Blessed  Trinity,  and  is  not  to  be 
sullied  by  earthly  and  carnal  things. 

My  duty  is  to  observe  the  commandments  of  God 
and  of  His  Church,  and  the  maxims  of  the  Gospel,  to 
walk  worthily  in  the  footsteps  of  Christ,  and  not  to 
degenerate  from  the  high  thoughts  of  a  son  of  God. 

'»Our  Father." 

1  St.  Matt.  xxii.  37.  "  i  Cor.  iii.  16,  17  ;  vi.  19. 

8  Bessarion,  in  the  Council  of  Florence. 


THE  END   OF   THE  PRIEST.  85 


THE   END    OF   THE   PRIEST. 

By  way  of  repetition  of  the  Foundation  and  its 
application  to  the  priesthood,  the  following  points 
might  be  usefully  proposed. 

After  the  usual  commencement  and  preparatory 
prayer, 

Prelude  i. — Imagine  myself  in  the  presence  of  Jesus, 
the  great  High  Priest. 

Prelude  2. — Beg  earnestly  to  know  my  obligations  as 
a  priest,  and  the  means  I  must  employ  to  fulfil  them 
worthily,  and  grace  to  put  them  in  practice. 

Point  I. — What  is  a  priest?  He  is  truly  a  man  of 
God  by  the  character  with  which  he  is  invested  ;  by 
the  powers  given  him,  which  are  greater  than  those  of 
the  angels,  or  of  our  Blessed  Lady  herself;  he  is  the 
representative  of  Jesus  Himself,  having  power  over  His 
Body,  real  and  mystical ;  he  is  ambassador  of  the 
Church  in  the  recitation  of  the  Divine  Office  ;  he  is 
co-operator  with  Jesus :  he  is  judge,  doctor,  and  Father 
of  the  people  in  the  supernatural  order :  he  is  holder  of 
the  keys  of  the  Kingdom  of  Heaven.  What  dignity 
can  be  compared  with  this !  What  are  all  earthly 
powers,  which  after  all  can  only  reach  and  affect  the 
body  when  put  in  comparison  with  those  of  the  priest- 
hood, which  immediately  regard  the  soul  ?  And  this 
dignity  and  power  are  conferred  on  weak  and  frail  man  !  • 
Truly  the  words  of  the  Psalmist  are  verified:  "He 
hath  raised  up  the  needy  from  the  earth,  and  lifted  up 
the  poor  out  of  the  dunghill  that  He  may  place  him 
with  princes,  with  the  princes  of  His  people."^ 

Point  2. — What  ought  to  be  his  sanctity?  His  soul 
and  his  body,  his  actions,  in  fact  everything  should  be 

1  Psalm  cxii.  7,  8. 


86  THE  FIRST    WEEK. 


holy.  Surely  he  should  always  have  in  view  the  glor}^ 
of  God  and  the  salvation  of  souls,  and  being  a  sort  of 
continuation  of  the  Incarnation,  should  embrace  labours, 
humiliations,  and  the  Cross  like  Jesus.  He  should  be 
dead  to  the  world,  to  pleasure  and  honour,  and  accept 
patiently,  if  he  cannot  love,  contempt,  sufferings,  and 
sacrifice,  and  cherish  solitude  and  recollection,  and 
should  with  the  Apostle^  regard  all  else  but  as  stevcova. 
How  holy  should  be  those  hands  which  daily  take  hold 
of  the  infinitely  holy  flesh  of  Jesus' — how  holy  that 
tongue  on  which  He  deigns  to  repose,  and  which  is- 
washed  with  His  Sacred  Blood  !  How  pure  should  be 
that  body,  how  spotless  that  mind  and  heart  that  are 
each  day  made  one  with  the  thrice-holy  Son  of  God. 

Point  3. — What  are  the  means  by  which  he  may 
fulfil  his  end  ? 

In  the  first  place,  the  priest  must  be  a  man  united 
to  God  by  prayer.  His  work  being  supernatural,  and 
affecting  the  souls  of  men,  must  derive  all  its  efficacy 
from  God,  and  from  His  holy  grace,  for  the  obtaining 
of  which  he  must  pray.  By  mental  prayer  he  must 
form  and  mould  his  mind  and  heart  after  the  model  set 
him  by  Jesus  Christ.  He  must  pray  with  his  lips  in 
reciting  the  Divine  Office  w^ith  attention,  devotion,  and 
reverence ;  in  offering  up  the  Holy  Mass  with  great 
recollection,  humility,  and  love.  In  the  administration 
of  the  sacraments  he  must  unite  himself  in  spirit  with 
Him  whom  he  represents  ;  with  Jesus,  patient,  merciful, 
and  gentle  in  the  sacred  tribunal ;  with  Jesus,  loving 
and  self-sacrificing  in  administering  Holy  Communion  ;, 
with  Jesus,  labouring  and  going  about  doing  good  in 
visiting  the  sick,  the  poor,  and  the  afflicted,  &c. 

In  general,  the  more  he  avoids  all  commerce  with 
the  world,  except  in  his  official  capacity,  the  closer  will 
be  his  union  with  Christ,  the  greater  will  be  his  influence 
1  Phjlipp.  iii.  8. 


THE  END   OF  THE  RELIGIOUS.  87 

for  good  over  the  minds  and  hearts  of  others,  the  more 
perfectly  will  he  fulfil  his  end. 

By  his  example  as  well  as  by  his  words,  he  must 
preach  detachment  from  all  earthly  things,  and  incul- 
cate attachment  to  God  alone  and  to  His  holy  service. 
If  he  neglects  to  employ  these  means,  how  will  the 
world  condemn  him  at  the  Last  Day,  and  what  a 
terrible  account  will  he  have  to  render  to  the  justice 
of  God. 


THE   END   OF   THE   RELIGIOUS. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  imagine  ourselves  in  presence  of 
our  Lord,  who  addresses  us  in  those  words  :  "  But  now 
being  made  free  from  sin,  and  become  servants  to  God, 
you  have  your  fruit  unto  sanctification,  and  the  end, 
life  everlasting."  1 

Prelude  2. — Let  us  beg  what  we  must  earnestly 
desire,  that  our  Creator  and  Lord  will  enlighten  our 
minds  to  see  the  real  nature  of  our  vocation,  that  we 
may  duly  appreciate  its  excellence,  and  its  end,  and 
that  He  will  guide  and  strengthen  our  wills  to  regulate 
our  lives  accordingly. 

Point  I. — The  nature  of  the  religious  state. 

The  religious  state  is  that  in  which  its  members  are 
bound  to  tend  to  perfection  by  the  observance  of 
religious  vows  and  of  the  rules  and  constitutions  proper 
to  its  Institute.  The  essence  of  religious  life  consists 
in  the  three  vows  of  Poverty,  Chastity,  and  Obedience. 
For  the  very  name  "  Religious  "  denotes  one  who  is  in  a 
special  manner  consecrated  to  God,  given  over  to  His 
special  worship,  and  consequently  one  who  renounces 
all   those   things   which    are    calculated    to   withdraw 

1  Romans  vi.  22. 


THE  FIRST    WEEK. 


human  nature  from  Divine  things  and  attach  it  to  this 
world,  "to  the  concupiscence  of  the  flesh,  the  concu- 
piscence of  the  eyes,  and  the  pride  of  Hfe."i  Now  this 
is  effected  by  the  vows  of  Poverty,  Chastity,  and 
Obedience,  in  some  Order  whose  constitutions  and 
rules  are  approved  and  confirmed  by  the  authority  of 
Holy  Church."  2 

From  this,  then,  we  see  that  a  Religious,  by  virtue 
of  his  state,  is  bound  to  tend  to  perfection,  not  merely 
in  the  observance  of  the  ten  commandments,  but  also 
in  the  fulfilment  of  the  obligations  incurred  by  the  three 
religions  vows,  and  by  the  rules  or  constitutions  of  the 
Order  of  which  he  is  a  member.  By  the  vow  of  poverty 
he  voluntarily  renounces  all  personal  proprietorship,  or 
*'  dominion  "  over  all  earthly  things  or  possessions. 

By  his  vow  of  chastity  he  voluntarily  renounces  all 
external  acts  of  luxury,  and  all  deliberate  consent  to  or 
desires  of  the  same,  and  that  under  pain  of  sacrilege. 

By  his  vow  of  obedience  he  voluntarily  despoils 
himself  of  his  own  judgment  and  will,  in  favour  of  the 
judgment  and  will  of  Christ  our  Lord,  as  notified  to 
him  by  his  Rule  or  by  the  Superior  canonically 
appointed  to  rule  over  him. 

Let  us  thank  God  for  His  infinite  love  and  mercy  in 
calling  us  to  this  exalted  state  ;  for  having  chosen  us 
out  of  thousands  more  fitted  and  more  worthy  of  such 
a  special  grace,  and  let  us  pray  that  we  may  "  see  our 
vocation,"  and  in  all  things  walk  worthy  of  it. 

Point  2. — For  what  end  does  the  "  Religious,"  in 
addition  to  the  observance  of  the  commandments 
common  to  all  Christians,  further  bind  himself  to  the 
observance  of  the  Evangelical  Counsels,  and  of  the 
rule  of  the  Institute  of  his  Order  ? 

It  is,  that  thereby  he  may  more  securely  fulfil  the  end 
for  which  he  is  created,  namely,  to  praise  God,  to 
1  I  St.  John  ii.  i6.  2  Suarez,  De  Rel.  c.  ii. 


THE  END   OF  THE  RELIGIOUS.  89 

reverence  Him,  and  to  serve  Him  ;  also  that  he  may  do 
this  more  perfectly,  being  protected  by  greater  safeguards, 
and  helped  by  greater  graces.;  and  at  the  same  time 
may  pursue  his  end  with  greater  constancy  and  ever- 
increasing  fervour.  He  must  praise  God  in  mind  and 
heart  by  mental  and  vocal  prayer,  by  the  good  example 
which  he  gives,  and  by  these  and  other  means  prescribed 
in  his  Institute,  must  draw  others  to  join  him  in  this 
service  of  praise,  according  to  that  of  the  Psalmist : 
*•  Let  every  spirit  praise  the  Lord."^  He  must  in  his 
own  person,  by  the  observance  of  exterior  modesty, 
show  extraordinary  reverence  towards  God,  as  the 
Apostle  counsels:  "  Let  your  modesty  be  known  to  all 
men,  for  the  Lord  is  nigh."  2  And  according  to  His 
Rule,  by  word  and  example  he  must  draw  others  to 
manifest  a  kindred  reverence  to  God.  His  service  of 
God  must  be  marked  by  more  than  ordinary  Christian 
devotedness,  nor  will  the  mere  observance  of  the  ten 
commandments  suffice.  For  a  Religious  to  rest  content 
with  this,  would  argue  rapine  in  a  holocaust,  insincerity 
in  his  profession,  would  seriously  imperil  his  vocation, 
and  probably  would  end  in  the  forfeiture  of  the  grace 
of  final  perseverance. 

He  who  professes  complete  detachment  from  riches, 
and  the  comforts  or  conveniences  attendant  on  wealth ; 
from  pleasures,  even  those  that  in  themselves  are  not 
forbidden  by  the  law  of  God  ;  and  from  the  honour  and 
praise  of  men,  does  not  satisfy  his  obligations  by  living 
the  life  of  good  Christians  in  the  world.  He  is  bound 
to  aim  higher,  must  strive  to  excel  and  distinguish 
himself  in  the  praise,  reverence,  and  service  of  his 
Master  and  Lord,  as  one  animated  by  the  spirit  of  the 
love  of  God,  to  whom  he  is  consecrated  in  body  and 
soul.  Alas !  how  often  are  we  inclined  to  forget  this 
our  engagement !  How  many  of  us  will  find  to  our 
1  Psalm  cl.  5.  2  philipp.  iv.  5. 


90  THE  FIRST    WEEK. 

confusion,  on  the  great  day  of  the  Lord,  that  notwith- 
standing all  the  graces  which  we  have  received  in  the 
course  of  our  religious  life,  we  have  fallen  far  short  of 
the  perfection  attained  by  persons  in  the  world  who 
have  not  received  such  graces !  How  rarely  have  we 
earnestly  striven  to  realize  in  ourselves  the  ideal  of 
religious  perfection  !  And  yet  it  is  for  this  that  Holy 
Church  has  consecrated  us  to  God,  and  has  accepted 
our  sacrifice.  It  is  as  such  that  we  are  regarded  by 
the  world ;  it  is  on  this  ground  that  even  our  bodies  are 
held  sacred.  To  neglect  to  aim  at  this  perfection  is  to 
sail  under  false  colours,  and  in  our  daily  lives  to  play 
the  hypocrite. 

Point  3. — What  are  the  means  for  the  attainment  of 
our  end? 

(a)  We  must  not  only  live  as  though  practically 
indifferent  to  all  things  created,  in  the  full  sense  of  the 
words,  but  must  also  strip  ourselves  of  them  as  far  as 
is  consistent  with  the  letter  and  spirit  of  our  rules,  only 
making  use  of  them,  as  far  as  is  necessary  for  God's 
glory  or  service,  in  the  true  spirit  of  poverty. 

(/?)  We  must  renounce  all  comforts,  conveniences, 
and  indulgences  that  flatter  human  nature  or  the 
animal  man,  and  that  in  a  Religious  are  hardly  con- 
sistent with  the  perfection  of  the  second  vow. 

(y)  We  must  lay  aside  our  own  judgment  and  will, 
and  assume  the  will  and  judgment  of  Christ  our  Lord, 
which  is  manifested  to  us,  in  all  the  circumstances  of 
our  life,  by  our  rules,  or  by  the  orders  of  the  Superior 
whom  God  has  appointed  over  us.  To  this  we  are 
pledged  by  our  vow  of  obedience. 

(8)  In  order  that  we  may  duly  and  constantly  make 
use  of  these  means,  we  absolutely  require  the  help  of 
God,  which  can  only  be  secured  by  prayer.  Hence  the 
necessity  of  exactness  and  fidelity  in  all  spiritual  duties, 
prescribed  by  rule,  both  as  regards  the  time  and  the 


ON   SIN.  91 


manner  of  performing  them.  The  Religious  who  fails 
in  the  employment  of  this  means,  or  is  negligent  in 
using  it,  will  fail  in  his  vocation,  or  will  lead  a  negligent 
and  tepid  life,  whereas  he  who  is  faithful  to  prayer  will 
serve  God  with  fervour.  The  former  will  be  a  stranger 
to  peace  of  soul,  real  happiness,  and  will  endanger  his 
vocation;  the  latter  "will  run  in  the  way  of  God's 
service  with  a  dilated  heart." ^ 

Let  us,  with  St.  Bernard,  often  put  the  question  to 
ourselves,  Ad  quid  venisti  ?  Why  have  we  entered 
religious  life?  To  die  to  all  that  is  not  God,  to  live 
only  to  Jesus  Christ,  to  praise  Him,  reverence  Him, 
and  serve  Him,  not  in  any  ordinary  manner,  but 
according  to  the  very  letter  and  spirit  of  our  Rule.  Or 
again,  with  St.  Aloysius,  let  us  say,  Quid  hoc  ad  aterni- 
tatem  ?  How  does  this  profit  for  eternity  ?  How  will  it 
advance  our  everlasting  interests  ?  How  does  it  fit  in 
with  our  vocation  here,  and  our  glory  hereafter  ? 

In  our  colloquy  we  will  humble  ourselves  at  the 
sight  of  our  many  infidelities  to  grace  and  to  our  high 
vocation ;  we  will  thank  His  Divine  Majesty  for  having 
called  us  to  His  special  service,  and  will  resolve,  with 
His  grace,  to  labour  henceforth  more  earnestly  to  imbibe 
the  true  spirit  of  our  Institute,  and  fulfil  the  end  pro- 
posed to  us  in  our  hoty  calling. 

End  with  '<  Our  Father." 


ON   SIN. 

If  we  have  made  the  meditations  on  the  Foundation 
with  any  fruit,  we  must  be  convinced  of  the  necessity 
of  overcoming  self,  and  of  rooting  out  all  inordinate 
affections,  that  we  may  make  a  right  use  of  creatures  in 
the  service  of  God  and  to  the  salvation  of  our  souls* 
1  Psalm  cxviii.  32. 


92  THE  FIRST   WEEK. 

In  order  to  stimulate  the  will  to  make  this  necessary 
resolution,  St.  Ignatius  proposes  for  our  consideration 
the  disorder  there  is  in  the  wrong  use  of  creatures,  and 
the  dreadful  effects  induced  by  it,  as  we  see  them  in 
three  instances,  namely,  in  the  sin  of  the  angels,  in  the 
prevarication  of  our  first  parents,  and  lastly,  as  holy 
faith  teaches,  in  the  case  of  a  man  who  dies  after  his 
first  mortal  sin  not  repented  of. 

1.  By  this  consideration  the  Saint  supposes  that 
we  shall  be  struck  with  a  holy  fear  of  God,  and  shall  be 
,led  to  a  sincere  sorrow  for  our  many  sins,  and  to  a  true 
repentance  and  change  of  life. 

2.  This  exercise  will  enable  us  to  discover  what 
passion  or  vice  principally  has  diverted  us  from  the 
service  of  God  and  may  expose  us  to  forfeit  our  salva- 
tion. In  the  angels  it  was  pride,  in  Adam  it  was,  at 
least  partially,  sensuality ;  in  man  it  may  be  either 
of  these;  or  avarice,  hatred,  envy,  &c.  What  disordered 
affection  might  it  be  in  my  case  ?  Experience  of  the 
past  should  make  me  careful  for  the  future,  and  deter- 
mine me  boldly  and  without  compromise  to  eradicate  it. 
In  our  acts  of  sorrow  for  our  sins  it  is  well  to  enter  into 
particulars,  and  to  express  our  detestation  and  horror 
of  those  which  have  been  the  root  and  cause  of  all  the 
rest. 

3.  We  should  also  in  our  acts  of  contrition  include 
all  our  venial  sins,  for  from  these  often  may  be  traced 
great  injury  to  the  soul. 

4.  In  the  first  part  of  the  Exercises  St.  Ignatius 
proposes  to  excite  in  us  regret  for  our  past  sins,  in 
order  to  prepare  us  to  enter  upon  an  altogether  new  life. 
The  three  fundamental  exercises,  namely,  the  meditation 
on  "  Three  Sins,"  on  "  Our  own  Sins,"  and  the  contem- 
plation on  Hell  concur  admirably  to  this  result.  By 
the  first  we  are  excited  to  shame  and  confusion ;  by 
the  second,  to  hatred  and  abhorrence  of  sin ;  by  the 


ON   THREE  SINS.  93 


third,  to  a  resolution  and  firm  purpose  to  avoid  sin  at 
all  cost.  To  these  three  must  be  added  sorrow  for 
having  offended  God,  who  is  infinitely  good  in  Himself 
and  infinitely  good  to  us,  that  the  sinner  may  elicit  an 
act  of  contrition.  Inferior  motives  of  sorrow,  such  as 
the  vileness  of  sin,  fear  of  Hell,  or  of  other  punishments 
inflicted  by  God  upon  sin,  suffice  for  attrition  or  imper- 
fect contrition,  which,  however,  is  not  sufficient  to  justify 
the  soul  without  the  Sacrament  of  Penance.^ 


ON    THREE    SINS. 

The  first  case  is  that  of  a  single  sin,  without  either 
time  or  grace  for  repentance  being  granted.  In  the 
second  case,  full  time  and  grace  were  given,  and  severe 
satisfaction  was  exacted  in  this  life  for  nine  hundred 
years,  and  above  three  thousand  years  in  Limbo.  In 
the  third,  advantage  was  not  taken  either  of  time  or 
grace,  and  eternal  torments  are  the  result.  All  three 
show  the  malice  of  sin.  Its  malignity  is  shown  by  the 
goods  of  which  it  deprives  the  sinner,  and  by  the  evils 
which  it  induces. 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — I  may  imagine  my  soul  as  it  were 
imprisoned  in  the  dungeon  of  my  body  of  corruption  ; 
and  both  body  and  soul  consigned  to  drag  on  a  miser- 
able existence  in  the  midst  of  the  brute  creation,  in  the 
desert  and  far  removed  from  the  haunts  of  men. 

Prelude  2. — I  will  beg  the  grace  of  profound  shame 
and  confusion  at  the  sight  of  so  many  who  are  lost 
for  a  single  mortal  sin,  and  of  more,  for  far  fewer  sins 
than  I  have  committed,  and  of  how  often  I  have 
deserved  the  same  punishment  for  my  many  sins. 
1  Cone.  Trid.  s.  xiv.  c.  4. 


c)4  THE   FIRST    WEEK. 

Point  I. —  The  Sin  of  the  Angels. — God  created  a 
mighty  host  of  spirits,  and  endowed  them  with  wonder- 
ful gifts  of  nature  and  of  grace,  designing  them  after 
proving  their  loyalty  and  faithful  service,  to  enjoy  with 
Him  eternal  glory  as  a  reward.  For  this  He  endowed 
them  with  keen  and  powerful  intelligence,  and  with  a 
corresponding  faculty  of  love.  Unlike  us  they  had  no 
material  bodies  to  impede  or  encumber  their  souls,  and 
were  adapted  to  see  clearly  and  to  love  intensely  the 
great  Ruler  of  the  spirit  world.  But  to  merit  their 
heavenly  glory  they  must  prove  their  loyalty  and  fidelity 
to  God  their  Creator  by  acknowledging  their  depend- 
ence. One-third  of  that  mighty  host  refused,  and  in 
the  instant,  without  any  time  for  repentance,  they  were 
hurled  in  wild  confusion  into  the  abyss  of  fire  lighted 
up  by  the  breath  of  an  angry  God. 

Who  chastises  ?  The  God  of  infinite  justice,  who 
cannot  punish  unduly ;  of  infinite  mercy,  whose  punish- 
ment never  equals  the  deserts ;  of  infinite  ivisdom,  who 
Cannot  be  mistaken;  of  mh.nite  sanctity ,  and  who  could 
not  therefore  punish  unreasonably  or  prompted  by 
passion. 

The  criminals  were  angels,  noble  spirits,  most 
exalted  and  vast  in  number !  And  all  this  for  one 
single  sin,  of  thought  and,  of  a  moment.  The  punish- 
ment is  total  ruin  ;  their  mind  twisted  away  from  truth 
to  falsehood ;  their  wills  perverted  and  capable  only  of 
hate,  drowned  in  a  sea  of  woes,  and  for  eternity  deprived 
of  rest,  peace,  or  comfort. 

And  what  must  I  think,  then,  of  myself,  my  sins  of 
thought,  of  word,  and  of  deed,  so  awful  in  number,  so 
degrading  to  my  very  nature.  And  yet  I  am  left  un- 
scathed as  yet,  and  overpowered  with  grace.  Each  of 
their  sins  has  made  a  devil,  and  yet  all  mine  have  been 
unpunished  till  now. 

Colloquy. — In  my  shame  I  should  be  overwhelmed, 


ON   THREE  SINS.  95 


but  yet  more  overpowered  with  gratitude  for  God's 
excessive  goodness  and  mercy.  I  will  say  with  .St. 
Anselm:  "  Heu  peccatum  nomen  horrendum  !  res  de- 
testabilis,  nulli  malo  comparabilis  !  "  Who  can  hate  it 
duly?  Grant,  O  God,  that  in  future  I  may  fly  from 
it  with  horror,  and  fill  my  soul  with  shame  for  all  my 
black  ingratitude. 

Point  2. — To  fill  up  the  void  of  the'  rebel  angels, 
God  in  His  love  and  mercy  creates  man.  He  forms 
out  of  dust  a  body,  and  breathes  into  it  a  soul,  and  thus 
creates  Adam,  endowing  his  soul  with  original  justice 
and  sanctifying  grace,  and  with  great  wisdom,  and 
j^laces  him  in  the  Garden  of  Eden ;  and  from  one  of 
his  ribs  he  also  forms  Eve,  to  be  a  companion,  a  sharer 
in  his  bliss,  and  also  to  be  the  mother  of  all  the  living. 
He  confers  on  them  the  preternatural  gifts  of  immunity 
from  sickness,  suffering,  concupiscence,  and  death ; 
designing  them,  after  praising,  reverencing,  and  serving 
Him  for  a  time,  to  pass  into  the  eternal  enjoyment  of 
Himself  in  Heaven. 

But  this  they  must  merit  by  giving  Him  the  glory 
of  free  service ;  and  for  this  end,  God  allows  them  the 
full  use  of  all  things  in  Paradise  except  one :  they  must 
prove  their  loyalty  and  fidelity  by  abstaining  from  the 
fruit  of  one  tree.  The  devil,  the  spirit  of  envy,  hatred, 
and  lying,  allures  Eve,  who  in  turn  induces  Adam  to 
eat ;  they  sin.  And  God  banishes  them  from  the 
Garden,  condemns  them  to  nine  hundred  years  of 
sorrow  and  misery,  and  last  of  all  to  death  and  to  a 
long  confinement  in  Limbo.  What  is  the  result  and 
the  fearful  consequence  of  this  sin  ? 

The  all-just,  all-merciful,  all-holy  God  at  once  with- 
draws from  them  supernatural  life  and  His  preternatural 
gifts,  leaving  them  only  their  human  nature,  maimed 
and  wounded,  so  to  speak,  in  the  blindness  of  their 
intellect  and  hardness  of  heart,  not  understanding  their 


96  THE  FIRST   WEEK. 

condition  or  detesting  their  crime,  unless  God  may 
please  in  His  mercy  and  love  to  give  them  fresh  grace. 
Thus  Adam  and  all  his  posterity  are  condemned  to 
pains,  infirmities,  sickness,  and  death  of  the  body,  to 
corruption,  ignorance,  rebellion  of  the  passions  and 
appetites  of  the  soul,  repugnance  to  good,  inclination 
to  evil.  From  this,  sin  we  trace  all  the  calamities, 
public  and  private,  which  for  sixty  centuries  have  since 
afflicted  humanity — the  curse  of  God  like  a  miasma 
spread  over  all  nature,  and  impregnated  the  very  earth 
and  the  waters  of  the  sea ;  this  endures  even  still  as 
fresh  as  ever. 

Consider,  too,  the  terrible  history  of  humanity  ever 
since ;  and  in  spite  of  the  Death  of  Jesus  Christ,  the 
eternal  perdition  of  so  many  unfortunate  men  and 
women  carried  down  into  the  abyss  by  the  miserable 
inclination  we  have  to  evil  since  the  Fall. 

What,  then,  should  I  think  of  myself?  Adam  com- 
mitted but  one  sin — how  many  have  mine  been !  He 
had  no  experience  of  God's  justice ;  I  am  surrounded 
by  examples  of  it,  and  feel  them  within  myself.  He 
was  punished  at  once,  but  I  am  as  yet  unscathed,  with 
innumerable  graces  ever  being  heaped  upon  me.  Were 
it  not  for  these,  I  should  be  carried  along  like  so  many 
thousands  from  sin  to  sin,  until  absorbed  in  the  abyss 
of  everlasting  perdition. 

Alas !  into  what  disgrace  have  I  fallen  !  In  sin  I 
was  born,  but  Thou,  my  God,  didst  cleanse  me  ;  again 
I  soiled  myself  still  more,  and  that  with  full  delibera- 
tion !  Alas  !  what  fearful  punishments  await  me  unless 
I  repent  at  once.     Pane,  Domine,     Parce  servo  tuo. 

Point  3. — I  may  imagine  a  soul  cut  off"  after  its  one 
mortal  sin.  Perhaps  it  had  acquired  previous  merits 
by  corresponding  with  grace — it  was  beloved  by  God, 
was  His  adopted  child,  &c.  And  now  ?  For  one  sin 
it  is  consigned  to  hopeless  and  eternal   punishment ! 


ON   THREE  SINS.  97 


What  must  be  the  terrible  nature  of  a  sin,  which  breaks 
asunder  the  bond  uniting  such  a  God  and  Father  with 
His  child  whom  He  so  much  loved !  It  is  the  violation 
of  all  the  rights  of  God,  and  of  all  His  claims  as  a 
Father;  it  is  a  foul  contempt  of  Him,  a  rejection  of 
His  infinite  goodness.  How  vile  a  thing  must  not  I 
then  appear  before  God  and  His  angels,  with  my  poor 
soul  weighed  down  with  sin  !  How  I  should  tremble 
in  His  sacred  presence  ! 

Colloquy. — I  fling  myself  in  spirit  at  the  feet  of  Jesus 
hanging  for  me  on  the  Cross,  and  tell  Him  humbly  that 
I  owe  it  all  to  Him  that  I  am  not  lost.  It  is  through 
the  many  wounds  He  has  received  for  me.  For  me 
He  became  Man,  a  very  slave,  a  Man  of  Sorrows.  He 
bore  my  iniquities ;  for  me  He  was  condemned  to  such 
a  cruel  death.  And  yet  what  return  have  I  made? 
Alas  !  to  my  shame  and  confusion ;  what  have  I  not 
done  against  Him  ?  Despised  His  love,  frustrated  His 
designs,  treated  Him  as  my  enemy,  squandered  His 
Blood. 

Ah !  what  shall  I  do  in  future  ?  Oh  !  may  Jesus 
grant  me  the  grace  of  repentance  and  a  resolution  to 
make  amends  for  my  ingratitude. 

End  with  the  '*  Our  Father." 


The  motives  proposed  in  this  meditation  are  calcu- 
lated to  inspire  shame,  confusion,  fear,  and  horror  for 
sin,  and  thus  a  state  of  attrition ;  although  in  the 
colloquy  St.  Ignatius  puts  before  us  the  reflection 
which  is  calculated  to  excite  true  contrition,  namely, 
the  infinite  goodness  of  God  crucified  by  our  sins. 

In  the  following  meditation  he  proposes  the  con- 
sideration of  the  number,  deformity,  and  malice  of  our 
own  sins,  and  how  we  must  appear  in  God's  sight. 
This  ought  to  fill  us  with  intense  sorrow  and  shame, 


98  THE  FIRST    WEEK. 

which  should  force  from  us  internal  tears  at  least,  if 
it  does  not  betray  itself  externally,  and  also  with  great 
self-contempt,  when  we  get  a  deeper  knowledge  of  our- 
selves. By  going  deep  down  into  ourselves  we  learn 
to  know  and  despise  ourselves,  and  this  drives  us  nearer 
to  God  and  stimulates  us  to  become  more  closely  united 
with  Him,  which  is  the  true  work  of  perfection.  With 
St.  Augustine,  after  this  meditation,  let  us  often  pray  : 
Domine  noverim  me !  tit  oderim  me,  noverim  te  tit  diligam  te  I 
■ — "  O  Lord,  let  me  know  myself,  that  I  may  hate 
myself;  but  let  me  know  Thee,  that  so  I  may  love 
Thee." 


ON   OUR   OWN   SINS. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — I  will  picture  to  myself  my  soul  confined 
as  in  a  prison-house  of  my  body  of  corruption,  and 
myself  amidst  the  brute  creation  in  this  valley  of  tears  ; 
or  filled  with  inordinate  affections  as  so  many  foul 
reptiles. 

Prelude  2. — I  will  beg  a  profound  and  intense  sorrow 
for  my  many  and  great  sins. 

Point  I. — Pass  in  review,  though  not  with  the  details 
of  an  examination  of  conscience  as  for  confession,  my 
many  sins  of  omission  and  commission,  in  thought, 
word,  or  deed,  of  my  past  life  :  during  my  youth,  up  to 
manhood,  and  to  the  present  time ;  the  places  in  which 
I  have  lived,  the  employments  or  offices  I  have  held, 
my  relations  with  others,  whether  inferiors,  equals,  or 
superiors ;  when  and  where  and  what  was  my  first  sin ; 
what  passion  predominated  and  dragged  me  into  frequent 
sin ;  what  a  multitude  of  my  own  sins  !  but  alas  !  also 
perchance  I  drew  others  into  sin,  and  thus  became 
responsible  for  their  offences  and  crimes — of  impurity, 
injustice,  anger,  disobedience  to  lawful  authority,  neglect 


ON  OUR   OWN  SINS.  99 

of  religion,  uncharity,  &c. ;  violations  of  the  command- 
ments of  God  and  of  His  Holy  Church,  abuse  or  neglect 
of  the  sacraments,  sins  of  scandal,  and  of  co-operation 
in  the  sins  of  others. 

Moreover,  we  ought  not  only  to  recall  our  mortal 
sins,  but  also  some  venial  sins  as  well;  for  although 
they  do  not  make  us  enemies  of  God,  they  are  no  less 
a  disobedience  towards  Him  whom  we  are  bound  to 
serve  as  our  last  end. 

Alas !  how  truly  may  I  say,  "  My  iniquities  are 
multiplied  above  the  hairs  on  my  head."^  **  Who  will 
^ive  a  fountain  of  tears  to  my  eyes  ?  "^ 

Point  2. — Consider  the  deformity  and  malice  there  is 
in  every  mortal  sin,  even  if  we  abstract  from  its  being 
forbidden.  In  the  first  place,  it  is  unreasonable,  as  in 
it  man  follows  his  appetites  against  his  own  judgment, 
thus  lowering  himself  to  the  brute,^  as  we  see  in  anger, 
intemperance,  lust,  &c. ;  nay,  below  the  animal  creation, 
which  is  content  to  satisfy  its  natural  instinct.  Again, 
the  sinner,  instead  of  ruling  his  evil  inclinations,  sells 
himself  as  a  slave  to  them.^  What  an  infamy  !  Our 
•conscience  convicted  us  of  this  when  in  our  first  sins 
we  shivered  with  fear,  we  hid  our  guilt,  tried  to  stifle 
the  reproaches  of  our  guilty  soul. 

Point  3. — And  who  am  I,  who  have  thus  offended 
God  ?  If  I  compare  myself  with  merely  those  of  my 
own  household  or  community,  as  to  natural  gifts  and 
accomplishments ;  as  to  intellect,  knowledge,  disposition, 
or  character ;  or  as  to  supernatural  gifts ;  how  small  I 
am  in  the  comparison ;  and  if  I  further  consider  them 
and  compare  them  in  all  these  respects  with  the  rest  of 

1  Psalm  xxxix.  13.  ^  Jerem,  ix.  i. 

3  ' '  And  man  when  he  was  in  honour  did  not  understand  :  he  is  com- 
pared to  senseless  beasts,  and  is  become  like  to  them,"  (Psalm  xlviii.  13.) 

^  "Amen,  amen,  I  say  to  you,  that  whosoever  committeth  sin  is  the 
servant  of  sin."  (St.  John  viii.  34.) 


THE  FIRST    WEEK. 


mankind,  as  to  knowledge,  virtue,  power,  &c.,  I  am  as 
an  atom.^  What  then  must  I  be  in  comparison  with 
the  angeHc  world,  and  finally,  with  God  ?  My  worse 
than  nothingness  overwhelms  me!  body  a  hot-bed  of 
corruption,  senses  overflowing  with  putrefaction  of  sin, 
and  my  soul  a  reservoir  of  putrid  abscesses—my  whole 
self  an  abyss  of  waywardness  and  malice. ^ 

O  Lord,  my  substance  is  as  nothing  before  Thee.^ 
I  am  but  rottenness  and  worms,"^  and  a  son  of  perdi- 
tion. 

Point  4. — But  who  is  God  whom  I  have  offended  ? 
Compare  His  infinite  perfections^  with  my  defects  ;  His 
virtues  with  the  opposite  vices  in  me  ;  His  wisdom  with 
my  ignorance ;  His  power  with  my  weakness ;  His 
sanctity  and  justice  with  my  guiltiness  ;  His  goodness 
and  love  with  my  mean  selfishness.  Woe  is  me ! 
Against  whom  have  I  sinned  ?  I  have  dishonoured 
God — sinner  as  I  am.  (What  have  1  done  ?  Against 
whom  ?)  and  have  wickedly  and  ungratefully  spent  my 
days  in  insulting  Him — I,  a  speck  of  a  speck,  outraging 
His  Infinite  Majesty. 

1  "  All  nations  are  before  Him  as  if  they  had  no  being  at  all,  and  are 
counted  to  Him  as  nothing  and  vanity."  (Isaias  xl.  17.) 

2  In  the  natural  order,  I  may  consider  what  I  am  as  to  the  body  and  its 
senses,  and  intellectually,  and  morally  ;  and  then  what  I  am  in  all  these 
respects  socially,  and  relatively  to  others.  In  the  supernatural  order,  I  may 
recall  the  graces  I  have  received,  both  absolutely  and  comparatively  ;  and 
from  this  reflection  I  shall  be  overwhelmed  with  even  greater  shame,  con- 
fusion, and  horror. 

3  Psalm  xxxviii.  6. 

4  Job  XXXV.  6. 

^  St.  Ignatius  proposes  only  four  of  the  Divine  perfections,  which  God 
shares  with  us,  and  which  we  forfeit  by  sin.  Thus  His  wisdom,  by  which 
He  determines  Himself  as  the  end  of  all  things,  and  all  else  as  tneans  by 
which  according  to  their  nature  they  might  conduce  to  that  end  ;  His  power 
in  the  creation  and  conservation  of  all  creatures  ;  His  goodness  in  the 
generosity  of  His  provision  for  the  benefit  of  all  in  the  natural  order,  and 
as  regards  man  in  the  supernatural  order  also  ;  His  sanctity  and  justice  ; 
with  infinite  aversion  towards  evil  and  infinite  attachment  to  good. 


REPETITION   ON  THREE  SINS. 


Point  5. — By  my  sins  I  have  given  all  nature  the 
right  to  revolt  against  me.  The  very  brute  creation 
is  entitled  to  reproach  me.  Angels  of  Heaven,  unless 
withheld,  should  have  rushed  forward  to  avenge  their 
outraged  Lord ;  sun  should  not  shine  on  me ;  the  very 
earth  shouM  open  its  mouth  to  swallow  me,  and  avenge 
its  Creator.  When  the  unhapp}'  Semei  insulted  David, 
the  faithful  Abigai  cried  out:  "  Quis  est  iste  canis 
mortuus  .  .  .  ibo  et  amputabo  caput  ejus."  Certainly 
the  indignation  of  Abigai  was  quite  legitimate.  How 
is  it  that  no  angel  in  Heaven  has  dealt  so  with  me  ? 
Such  was  the  feeling  of  Borgia,  who,  when  he  met 
some  oxen,  wondered  how  it  was  that  they  did  not  gore 
him  to  death,  and  how  the  workmen  did  not  break  his 
head  with  their  mallets. 

In  colloquy  I  must  thank  God  for  His  mercy  for 
having  spared  me,  and  "  confess  to  Him  ...  for  that 
He  has  rescued  me  from  the  lower  Hell."  I  must 
address  the  angels,  that,  seeing  me,  they  still  were 
withheld  from  cutting  me  off  in  my  sins.  I  will  thank 
God,  who  has  so  spared  me,  and  actually  has  nev^r 
ceased  to  heap  coals  of  fire  upon  my  head  by  constantly 
pouring  down  upon  me  fresh  graces.  I  will  repeat  my 
act  of  pure  and  heartfelt  contrition,  and  end  with  the 
"Our  Father." 


REPETITION    ON   THREE   SINS. 

1.  After  making  the  two  preceding  meditations,  it  is 
well  to  select  one  or  two  of  our  chief  sins,  which  we 
may  recall  often  during  the  course  of  the  exercises  of 
the  First  Week,  in  order  to  root  them,  and  the  causes 
of  them,  out  of  our  hearts,  and  that  we  may  excite 
ourselves  to  supplant  them  by  the  opposite  virtues. 

2.  Many  advantages  are  to  be  found  in  these  repeti- 
tions of  meditation  both  as  regards  the  intellect  and 


THE  FIRST   WEEK. 


the  will.  For  often  in  first  considering  a  subject,  the 
intellect  may  be  taken  up  by  its  novelty  and  other 
circumstances  regarding  it,  so  as  to  overlook  its  import- 
ance and  its  practical  bearing  upon  self,  and  thus  it 
fails  to  affect  the  will.  Again,  we  often  experience 
either  great  aridity  or  spiritual  consolation.  It  is  well 
to  revert  to  these  thoughts,  as  in  both  cases,  especially 
in  the  former,  may  be  contained  some  great  fruit  which 
our  own  wayward  nature,  and  the  malice  of  the  enemy 
of  our  human  nature,  wish  to  rob  us  of. 

In  these  repetitions  it  is  well  not  to  spend  much 
time  on  the  exercise  of  the  intellect,  but  rather  to  excite 
the  affections  and  the  will  in  forming  practical  resolu- 
tions, and  in  earnest  prayers  to  God  to  obtain  His 
grace  whereby  to  keep  them. 

3.  For  this  object  St.  Ignatius  prescribes  three 
colloquies :  one  to  our  Blessed  Lady,  praying  her  to 
intercede  for  us  with  her  Ever-Blessed  Son ;  a  second 
to  Jesus  Christ  in  His  capacity  of  Mediator  and  Advo- 
cate for  us  with  the  Eternal  Father ;  and  a  third  to  our 
Eternal  Father  Himself,  that  He  would  vouchsafe  tO' 
hear  our  poor  prayers  in  union  v/ith  those  of  Mary  and 
Jesus,  and  to  grant  us  the  grace  which  we  ask. 

After  the  beginning  and  preparatory  prayer  as  usual : 

Prelude  i. — As  in  the  preceding  meditation. 

Prelude  2. — We  will  beg  intense  shame  and  con- 
fusion, seeing  how  often  we  have  abused  God's  mercy, 
and  deserved  eternal  punishment ;  and  secondly,  intense 
sorrow  and  repentant  tears,  a  contrite  and  humble 
heart,  which  God  will  not  despise. 

Point  I. — God  created  the  angels  to  serve  Him  fdr  a 
short  time,  and  then  to  possess  Him  eternally.  Many 
refused  through  pride,  and  were  hurled  into  Hell ;  for  a 
single  sin  of  thought,  and  all  of  them  without  a  single 
exception.     And  I,  a  man,  after  so  many  sins,  and  sa 


REPETITION  ON   THREE   SINS.  103 

often  pardoned — sins  of  thought,  word,  and  deed,  and 
frequently  of  so  degrading  a  nature,  have  been  spared  ! 
What  room  here  for  shame  and  confusion  and  acts  of 
sorrow. 

Point  2. — Next,  God  creates  Adam  and  Eve,  and 
places  them  in  honour,  with  so  many  gifts  above  the 
requirements  of  their  nature,  both  supernatural  and 
preternatural,  designing  after  their  short  time  of  trial  to 
assume  them  into  Heaven.  They  violate  the  easy 
command  He  laid  upon  them,  and  they  and  their 
posterity  are  punished,  alas  !  how  fearfully,  and  this 
punishment  is  as  universal  and  as  terrible  now  as  ever, 
and  will  continue  so  until  the  last  man  shall  be  born. 
Let  us  reflect  on  ourselves.  Born  in  sin,  our  life  is  an 
exile  in  a  valley  of  tears,  in  which  sin  is  added  to  sin, 
and  this  in  the  sight  of  our  Saviour  crucified  for  us, 
and  we  refuse  to  do  penance,  and  hold  up  our  sinful 
heads.  What  should  be  our  fear,  shame,  and  confusion 
as  we  gaze  at  ourselves,  and  contemplate  our  infamy. 

Point  3. — We  see  the  havoc  of  one  single  mortal  sin 
unrepented  of  in  the  torments  of  Hell.  How  terrible  to 
fall  under  the  justice  of  the  living  God.  And  perhaps 
we  have  exposed  ourselves  to  this  for  months,  may  be 
for  years,  as  it  were  trying  to  weary  His  mercy  and 
His  love. 

End  with  this  triple  colloquy,^  in  which  we  beg 
of  our  Blessed  Lady  that  she  would  obtain  for  us  a 
real  internal  knowledge  and  detestation  of  our  sins ; 
also  a  deep  feeling  of  the  irregularity  and  depravity  of 
our  life,  that  we  may  amend  and  order  it  rightly ;  and 
lastly,  a  knowledge  of  the  world,  so  that  we  may,  out 

1  In  this  triple  colloquy  we  beg  for  three  things  :  (a)  knowledge  and 
detestation  of  sin,  {i)  a  clear  insight  into  the  irregularity  of  the  past  Hfe, 
(<r)  and  lastly,  a  knowledge  of  the  world.  Why  is  this  ?  Because  it  is  the 
influence  of  the  example  and  maxims  of  the  world  which  is  our  greatest 
danger,  and  the  chief  cause  of  our  sins  ;  and  secondly,  our  want  of  reflec- 
tion on  the  malice  of  sin  makes  us  rush  into  it. 


104  T^HE  FIRST    WEEK. 

of  abhorrence  for  it,  reject  all  vain  and  worldly  things 
and  pursuits.  We  then  make  the  same  request  of  our 
Blessed  Lord,  and  say  the  Anima  Chvisti.  Lastly,  we 
humbly  implore  the  same  of  the  Eternal  Father, 
through  the  merits  of  our  Lady,  and  through  the  merits 
of  the  Passion  an^  Death  of  our  Lord,  and  end  with 
the  "Our  Father." 


REPETITION   OF   ONE'S  OWN   SINS. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — As  in  the  last  meditation. 

Prelude  2. — We  beg  earnestly  intense  sorrow  for  our 
many  sins,  and  tears  of  perfect  compunction  for  having 
so  fearfully  offended  our  good  God. 

Point  I. — We  pass  in  review  the  long  line  of  our 
sins,  in  the  places  in  which  we  have  lived,  with  the 
companions  with  whom  we  have  associated,  in  the 
offices  and  occupations  we  have  held  in  our  youth, 
manhood,  &c.  Sins  of  thought,  word,  action,  and 
omission,  sins  of  scandal,  &c.i 

With  profound  sincerity  we  will  say  the  Confiteov. 

Point  2. — Even  if  my  sins  did  not  involve  a  violation 
of  any  commandment  of  God,  yet  they  are  hideous  and 
malicious,  inasmuch  as  they  are  against  reason,  and 
degrade  us  to  the  animal  creation,  whose  law  is  their 
appetites ;  they  render  us  slaves  to  our  passions,  and 
would  discredit  us  before  our  fellow-men,  if  they  knew 
our  guilt. 

Point  3. — By  comparing  ourselves  with  all  mankind, 
and  these  with  one  single  angel,  and  this  with  all  the 

1  Sins  in  regard  of  spiritual  duties,  either  performing  them  badly  or 
omitting  them,  sins  against  the  vows,  or  negligence  in  their  observance, 
violation  of  rules  of  modesty,  sins  in  the  discharge  of  our  office,  in  our 
conversation,  in  over-great  care  of  the  body,  and  too  little  of  the  soul.  And 
if  \ft  are  priests  or  Religious,  these  sins  are  the  more  grievous,  as  we  are 
supposed  to  be  "  orationi  intenti,  mundo  et  vitiis  mortui" 


THE  HORRIBLE  EFFECTS  OF  MORTAL   Sip7.       105 

Spirits  in  Heaven,  we  see  ourselves  as  the  mere  shadow 
of  a  speck  when  compared  with  God.  If  we  consider 
further  the  defects  and  miseries  and  the  negative  side, 
so  to  speak,  in  ourselves,  truly  we  shall  be  overwhelmed 
with  our  worse  than  nothingness  and  unfitness  to 
mingle  in  respectable  society. 

Poijtt  4. — On  the  other  hand,  who  is  God  ?  His 
wisdom,  power,  holiness,  goodness,  and  beauty !  If 
the  moral  estimate  of  crime  is  to  be  measured  by  the 
dignity  of  the  person  offended,  and  by  the  vileness  of 
the  offender,  and  also  by  the  obligations  of  the  latter  to 
the  former,  my  good  God,  what  a  monster  of  vice  and 
ingratitude  I  must  be  in  Thy  sight !  Thou  the  infinite 
and  absolute  Lord,  and  I  poor,  and  finite,  and 
dependent  upon  Thee  in  all  things. 

Point  5. — Well  may  we  cry  out  with  wonder.  Why 
sky  and  air,  earth  and  sea,  men  and  angels,  have  not 
been  stricken  with  a  fever  to  do  vengeance  upon  us, 
and  have  not  conspired  to  torture  and  destroy  us. 

Again  we  will  end  by  a  triple  colloquy  to  our  Lady, 
our  Lord,  and  to  our  Heavenly  Father,  for  grace  to 
recognize  and  abhor  each  and  all  our  past  sins,  to  feel 
intimately  the  sad  disorder  of  our  past  life,  and  to 
know  this  wretched  world,  that  we  may  shake  it  off 
and  despise  it,  together  with  its  false  principles,  per- 
nicious seductions,  and  bad  examples.  End  with  •*  Our 
Father." 


THE  HORRIBLE  EFFECTS  OF  MORTAL  SIN. 

Commencement  and  preparatory  prayer  as  usual. 

Prehide  i . — Picture  the  soul  as  a  most  beautiful  child 
covered  over  and  eaten  up  by  most  loathsome  and 
gangrenous  ulcers. 

Prelude  2. — Beg   a   great   shame   and   confusion   at 


io6  THE  FIRST    WEEK. 

seeing  your  deformity  and  misery,  and  the  pitiful  state 
to  which  sin  has  reduced  your  souh 

Poi7it  I. — Let  us  see  how  sin  deforms  the  soul,  worse 
far  than  would  be  a  body  covered  with  foul  and 
sickening  cancers,  and  hideously  deformed,  so  that 
could  we  behold  it  even  in  a  mirror,  we  should  be 
overpowered  with  horror,  not  only  by  the  vileness  which 
is  proper  and  essential  to  the  act  of  sin,  by  taking  from 
it  all  its  symmetry,  but  also  because  when  it  enters  the 
soul  it  expels  sanctifying  grace  and  supernatural  beauty, 
and  makes  it  loathsome  in  the  sight  of  God  and  His 
angels. 1  If  the  effect  of  a  sin  were  to  be  to  change 
our  complexion  from  white  to  black,  who  would  commit 
it,  and  if  guilty,  would  not  at  once  hasten  to  repent  and 
seek  forgiveness?  And  yet  the  defacement  of  the  soul 
is  far  worse ;  yet  men  are  not  ashamed  to  live  with  this 
disfigurement,  though  the  saints,  and  angels,  and  God 
Himself  see  it,  and  are  filled  with  loathing  and  disgust 
at  the  sight. 

Point  2. — The  grace  of  God  invests  the  soul  with 
exalted  and  supernatural  dignity,  and  renders  it  in  His 
eyes  more  sublime,  more  noble  and  precious  than  all 
earthly  monarchs  or  angels,  if  considered  only  according 
to  their  natural  excellence.  He  is  full  of  love  and  admi- 
ration of  it.  But  no  sooner  is  this  grace  forfeited  than 
His  love  gives  place  to  hatred,  and  if  by  repentance  it 
is  not  won  back  again.  He  will  show  no  more  compas- 
sion for  it  than  I  should  have  for  a  viper  which  had 
tried  to  sting  me  to  death.  For  by  how  much  it  was 
ennobled  and  beautiful,  by  so  much  has  sin  rendered  it 
vile  and  loathsome.  To  outward  observance  it  may 
appear  honourable,  noble,  and  blessed ;  but  in  reality 
it  is  only  a  glistening  sepulchre,  full  of  worms  and 
corruption.2 

Point  3. — By  the  friendship  of  God  we,  in  a  manner, 

1  Jerem.  iv.  i,  8.  2  st.  Matt,  xxiii.  27. 


THE  HORRIBLE  EFFECTS   OF  MORTAL   SIN.       107 

become  sharers  of  His  attributes  and  riches,  in  re  et  in 
spe.  If  the  friendship  of  man  is  a  source  of  real  happi* 
ness,  who  can  tell  the  intense  bliss  of  the  friendship  of 
God  ?  And  if  the  keenest  of  heart-wounds  is  the  loss 
of  a  friend,  what  human  intellect  can  conceive  the 
fearful  wound  inflicted  by  sin  on  the  soul,  by  its  robbing 
it  of  the  friendship  of  God,  and  what  is  worse,  changing 
it  into  hatred  ?  Again,  the  deepest  and  bitterest  enmity 
is  that  which  exists  between  those  whose  love  ought  to 
be  the  greatest,  as  between  parent  and  child,  brothers 
and  sisters,  husband  and  wife  ;  what  then  must  be  the 
enmity  between  God  and  man  which  is  produced  by 
sin.  And  what  the  torture  to  feel  that  we  have  made 
God  our  enemy,  and  have  disgraced  ourselves  before 
Him  !  Surely  it  should  work  madness  in  the  brain. 
What  darker,  more  horrid,  or  more  fearful  thought  can 
occupy  the  mind  of  a  man  ?  To  live  in  the  conscious- 
ness that  one  is  the  object  of  loathing  to  His  own 
Father  who  is  in  Heaven  ! 

Point  4. — As  long  as  I  am  in  the  state  of  grace,  I 
have  a  right  to  the  Kingdom  of  Heaven.  I  have  it  on 
the  title  of  justice,  and  God  is  bound  to  give  it  me,  nor 
can  the  whole  world,  or  the  devil,  rob  me  of  it ;  for  I 
am  co-heir  with  Jesus  Christ  ;  but  the  moment  I  sin,  my 
title-deeds  are  forfeited. ^  I  lose  not  merchandize,  not 
an  estate,  not  a  principality,  but  a  Heavenly  Kingdom, 
eternal  glory.  If  a  man  loses  great  earthly  goods,  what 
a  sadness  and  oppression  takes  hold  of  him,  what  grief 
and  despair  !  No  act  nor  skill  can  give  him  relief.  And 
yet  what  is  the  loss  of  all  earthly  things,  the  possession 
of  which  must  be  very  uncertain  and  short-lived,  com- 
pared with  the  eternal  loss  of  Heaven  ?  But  the  most 
terrible  effect  of  all  is,  that  the  sinner  too  often  is  too 
blind  to  realize  it,  or  tries  to  drown  the  sense  of  it  by 
plunging  into  fresh  excesses  in  his  desperation,  or  by 
1  I  Cor.  vi. 


io8  THE  FIRST    WEEK. 

giving  himself  up  to  a  life  of  dissipation,  and  ensures  to 
hiniself  consequent  misery  and  despair. 

Point  5. — Finally,  the  sinner  exposes  himself  at 
every  moment  to  the  risk  of  falling  into  Hell,  over 
whose  abysses  he  hangs  suspended  by  the  brittle  thread 
of  life.  Well  we  may  say  with  Deuternomy,i  ''They 
are  a  nation  without  counsel  and  without  prudence. 
Oh,  that  they  would  be  wise  and  understand,  and  would 
provide  for  their  last  end."  What  a  folly  it  is,  for  a 
momentary  satisfaction,  which  too  often  causes  a  feeling 
of  shame  and  a  sense  of  self-degradation,  to  run  so 
fearful  a  risk.     May  God  forgive  us  ! 

Colloquy  of  fear,  of  shame  and  sorrow,  and  of 
gratitude  to  so  good  a  God  for  His  long-suffering  and 
patience  until  now. 

End  with  "  Our  Father." 

As  we  have  made  an  appHcation  of  the  Foundation 
to  the  Christian :  to  man,  raised  through  the  merciful 
love  of  God  to  the  supernatural  order  by  the  merits  of 
the  Life,  Passion,  and  Death  of  Jesus  Christ ;  and  as 
we  have  seen  that  he  has  thus  been  established  in  a 
higher  and  closer  relationship  with  the  Deity,  whereby 
he  is  made  the  son  of  the  Father  by  adoption,  the 
brother  of  His  only  Son  by  grace,  and  the  living  temple 
of  the  Holy  Spirit,  it  followed  that  in  this  his  elevated 
state  he  incurred  a  heavier  obligation,  which  was  to 
love  the  Lord  his  God  with  the  whole  of  his  mind  and 
heart,  soul  and  strength,  and  that  his  praise,  reverence, 
and  service  must  be  rooted  in  and  animated  by  this 
spirit.  For  this  reason  was  it  that  when  Jesus  was 
asked  by  a  doctor  of  the  law  tempting  Him,^  "  Master, 
which  is  the  great  commandment  of  the  Law  ?  "  He 
said  to  him,  '*  Thou  shalt  love  the  Lord  thy  God  with 
thy  whole  heart,  and  with  thy  whole  soul,  and  with  thy 
1  Deut.  xxxii.  28.  2  St.  Matt.  xxii. 


THE   CHRISTIAN'S  SIN.  109 

whole  mind :  this  is  the  greatest  and  the  first  com- 
mandment. And  the  second  is  like  to  this,  Thou  shalt 
love  thy  neighbour  as  thyself.  On  these  two  command- 
ments dependeth  the  whole  Law  and  the  Prophets."  It 
is  not  enough  for  us  to  praise,  reverence,  and  serve  God 
in  any  imy,  but  it  is  required  that  this  praise,  reverence, 
and  service  be  founded  in  love,  and  be  such  as  a  child 
pays  to  a  father,  or  to  a  well-beloved  brother,  or  to  a 
guest.  Hence  in  such  a  one  sin  has  a  peculiar  and 
special  criminality. 

THE   CHRISTIAN'S   SIN. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — I  place  myself  humbly  in  the  presence 
of  the  Three  Divine  Persons  of  the  ever-adorable 
Trinity,  before  whom  the  angels  are  in  adoration. 

Prelnde  2. — I  beg  that  I  may  know  the  height,  depth, 
and  breadth  of  the  maHce,  baseness,  and  ingratitude  of 
my  sins. 

Point  I. — After  reflecting  on  the  infinite  majesty, 
power,  riches,  and  beauty  of  the  Eternal  Father,  I 
consider  and  dwell  on  the  awful  truth  of  His  having 
adopted  me  by  a  real  adoption  to  be  His  child,  to  be 
His  heir  and  co-heir  with  Jesus  Christ.  "  Raising  me 
up  from  the  earth,  and  lifting  me  from  the  dunghill  to 
place  m.e  with  the  very  princes  of  His  people. "^ 

Oh,  what  love !  what  sacrifices  this  love  entailed  ! 
and  all  this  for  one  so  mean,  so  unlovable,  and  who 
He  knew  would  prove  so  heedless  and  ungrateful. 
Such  love  He  never  showed  or  felt  even  for  His  angels. 
Nay,  as  a  fond  Father  He  has  assigned  one  of  them 
to  be  my  constant  guardian  and  attendant.  And  all 
He  wants  from  me  is  to  treat  Him  as  my  Father !  2 
He  could  not  ask  less.  What  child  can  help  praising, 
1  Psalm  cxii.  7.  •  Malach.  i.  6. 


THE   FIRST    WEEK. 


reverencing,  and  serving  his  parent  ?  Love  forces  him 
to  it,  and  not  to  do  it  would  be  pain.  Yet  what  is  an 
earthly  parent  compared  with  our  real  Father  who  is 
in  Heaven  ?  An  unnatural  child  inspires  us  with 
horror.  What  the  horror  then  that  I  inspire,  when  by 
a  sin  I  prove  so  fearfully  unnatural  to  my  Heavenly 
Father.  I  hear  Him  addressing  His  angels,  "  I  have 
brought  up  My  child  and  have  exalted  him,  and  see 
how  he  hath  despised  Me."^  And  again,  "  Be  astonished 
ye  gates  of  Heaven,  and  be  ye  very  desolate."  ^  Alas  ! 
what  pain  and  shame  I  have  caused,  not  only  by 
mortal  sin,  but  by  a  deliberate  venial  sin,  to  the  loving 
Father's  heart.  Bad  enough  for  an  enemy  or  a  stranger 
to  offend  and  outrage  Him,  but  for  His  favoured  child 
to  treat  Him  so  !  Is  it  not  in  a  certain  sense  true,  that 
a  venial  sin  in  His  child  strikes  a  more  painful  blow  at 
Him  than  a  mortal  sin  in  one  less  favoured  ?  And  to 
be  thus  guilty  for  such  a  trifling  and  fleeting  pleasure 
or  satisfaction  !  Surely  for  a  child  of  God  to  sin  is 
terrible.  It  furnishes  the  devils  in  Hell  with  an  infernal 
gratification,  it  causes  the  angels  in  Heaven  to  put  on 
mourning. 

Point  2. — If  I  consider  the  Son  of  God,  He  too  is 
infinite  as  His  Father — is  equally  the  object  of  the  love 
and  adoration  of  the  blessed  spirits  who  pay  Him 
homage  and  reverence  as  their  King  and  Lord.  But  I 
am  of  His  own  family,  having  the  same  Father  and 
Mother.  I  am  not  an  acquaintance,  not  a  friend,  but  He 
calls  me  and  I  am  His  brother.  He  has  taken  Flesh  for 
me,  starved  and  worked  for  me — He  suff"ered  and  bled 
and  died  for  me — and  nothing  can  satisfy  His  love  but  I 
must  feed  upon  His  Flesh  and  Blood,  which  angels 
must  not  touch  but  must  adore.  He  has  prepared  a 
place  for  me,  that  we  may  be  happy  for  all  eternity. 
Oh  !  could  I  realize  this  fully,  I  should  die  of  joy  !  I 
1  Isaias  i.  2.  2  Jerem.  ii.  12. 


THE   CHRISTIAN'S  SIN. 


could  not  live.  And  all  this  love,  and  all  this  wasting 
of  Himself  for  my  benefit,^  is  for  me,  a  poor,  mean 
unworthy  beggar.  What  then  am  I  to  think  of  myself 
if  ever  I  commit  one  mortal  sin  ?  I  crucify  Him  again, 
and  make  a  mockery  of  Him.  I  recklessly  spill  His 
Most  Precious  Blood,  I  turn  from  a  Brother's  love  and 
make  common  cause  with  the  devils  against  Him, 
and  furnish  them  with  the  occasion  of  blaspheming  and 
taunting  Him.  If  an  enemy  had  done  this,  He  could 
have  borne  it,-  but  to  be  treated  thus  by  a  favoured 
brother !  Alas  !  who,  if  he  had  a  spark  of  faith  or  of 
right  feeling,  would  or  could  ever  be  guilty  of  such 
black  ingratitude  as  to  commit,  I  do  not  say  a  mortal 
sin,  but  even  a  deliberate  venial  sin  ?  Who  can  bear 
the  thought  of  such  treatment  of  one  who  deserves  our 
love  and  the  love  of  all  mankind  ?  Our  blood  would  be 
stirred  to  see  an  enemy  thus  treated.  A  dog  will  die 
for  the  hand  which  feeds  it,  but  I  care  nothing  for  Him, 
who  has  done  all  that  a  God  can  do  for  me,  if  He  steps 
in  between  me  and  my  indulgences,  and  that  indulgence 
degrading  and  unworthy.  Truly  sin  in  the  Christian 
is  a  fearful  crime  against  the  Elder  Brother,  the  first- 
born of  many  brethren. ^ 

Point  3. — But  the  malice  of  the  Christian's  sin  does 
not  end  here.  There  is  the  Third  Person  of  the  Holy 
Trinity,  the  Holy  Spirit  of  Love,  the  Comforter;,  the 
Teacher  of  all  truth — He  who  in  His  Divine  Person 
consents  to  dwell  in  these  very  bodies  of  ours,  and  is 
always  helping  to  beautify  our  souls  to  make  them  a 
more  worthy  dwelling-place  for  the  Deity,  and  imparting 
to  us  an  increase  of  His  seven-fold  gifts.  In  His  love 
for  us.  He  is  happy  to  reside  within  the  poor  and 
unworthy  dwelling  of  our  narrow  and  wayward  hearts. 
But  how  do  I  treat  this  Divine  Guest  when  I  consent  to 
mortal  sin  ?     I  banish  Him  from  my  soul,  and  with  Him 

1  Augustine.  2  Psalm  liv.  13.  '  Romans  viii.  29. 


THE  FIRST    WEEK. 


His  holy  gifts  and  graces.  I  deface  His  temple,^  and  on 
its  ruins  I  place  the  enemy  of  God  and  of  my  soul,  the 
devil ;  ^  all  my  beauty  disappears,  and  what  was  once 
as  a  fair  city  full  of  spirits  adoring  their  Lord,  is 
become  a  deserted  solitude ;  and  with  desolation  is  my 
soul  made  desolate  through  my  thoughtlessness.  How 
can  I  look  up  towards  Heaven  which  I  have  so  insulted 
and  despised  !  How  can  I  address  my  God  whom  I 
have  so  outraged.  Wlto  will  give  fountains  of  tears 
to  my  eyes,  that  I  may  by  them  wash  away  my 
iniquities  ! 

Make  a  fervent  triple  colloquy,  as  in  the  preceding 
meditations,  and  end  with  the  **  Our  Father." 


ON   VENIAL   SIN. 

There  are  two  kinds  of  venial  sin.  One  kind 
comprises  such  as  are  committed  out  of  negligence,  or 
weakness,  or  with  only  partial  advertence  and  without 
full  deliberation.  From  these  even  the  most  perfect 
are  not  exempted  for  any  length  of  time.  The  other 
consists  of  faults  committed  with  full  deliberation  and 
consent,  and  of  set  purpose.  These,  by  the  help  of 
Divine  grace,  all  can  avoid,  and  many  saints  have  in 
fact  avoided  them  for  many  years  of  their  lives.  It  is 
to  these  latter  that  we  now  refer. 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Imagine  the  soul  weak,  unnerved,  and 
sinking  from  disease. 

Prelude  2. — I  will  beg  an  intimate  knowledge  of  the 
meanness  of  venial  sin,  a  sincere  sorrow  for  my  many 
sins,  and  grace  to  make  a  firm  resolution  to  avoid  them 
for  the  time  to  come. 

i  Psalm  Ixxviii.  i.  ^  1  St.  John  iii.  lo. 


ON    VENIAL   SIN.  113 

Point  I. — The  punishment  of  venial  sin  proves  its 
malice.  For  God  visits  it  with  Purgatory ;  in  which, 
according  to  some  of  the  Fathers^  and  theologians,^ 
the  hres  are  of  the  sanie  nature  with  those  of  Hell 
except  for  their  duration,  and  the  soul  suffers  the 
anguish  of  separation  from  God.  It  is  torn  violently 
by  two  conflicting  loves  which  torture  it  far  more 
than  would  be  a  man  whose  body  was  being  rent 
in  twain  by  opposite  forces ;  inasmuch  as  the  soul's 
pain  is  greater  than  mere  pain  of  body.  The  soul 
knows  its  God,  His  beauty,  goodness,  and  love,  and 
consequently  has  an  intense  desire  to  be  with  Him 
and  to  possess  Him ;  and  on  the  other  hand  it  sees 
its  own  meanness,  ingratitude,  and  unjust  conduct  in 
regard  of  Him ;  and  this  fills  it  with  an  intense  desire 
to  punish  itself  and  thus  vindicate  His  honour  and 
glory  by  due  expiation.  This  is  that  which  constitutes 
the  worst  pain  of  Purgatory,  and  really  makes  it  far 
more  terrible  than  all  the  pain  whjch  could  be  endured 
or  conceived  in  this  life.  And  we  must  remember  tjiat 
it  is  inflicted  by  a  loving  God  upon  those  who  are  His 
beloved  children  and  are  destined  to  live  with  Him  for 
all  eternity. 

What  then  must  be  the  malice  of  a  venial  sin,  and 
how  great  must  be  the  heinousness  of  it,  when  infinite 
love  and  justice  is  bound  so  to  punish  it  in  His  own 
most  beloved  spouses.  What  is  our  folly  to  consent  to 
venial  faults,  knowing  that  if  unrepented  of  we  may 
be  consigned  for  hours,  or  months,  or  years,  alive,  to 
unconsuming  fire,  and  to  an  agonizing  worm  of  con- 
science, which  will  give  us  no  rest. 

Again,  God  often  punishes  venial  sins  in  this  life  by 
bodily  pains  and  infirmities,  and  sometimes  by  spiritual 
afflictions  such  as  temptations,  disquiets  and  troubles 

1  Augustine,  Gregory  the  Great,  &c. 
2  Suarez,  Bellarmine,  &c. 


114  T^HE   FIRST    WEEK. 

of  conscience,  desolation,  darkness,  aridity,  withdrawal 
of  His  sensible  presence ;  and  worst  of  all  by  with- 
drawal of  His  superabundant  gifts  and  graces,  thus 
exposing  us  to  greater  difficulty  in  His  service,  and  to 
danger  of  failure  in  it,  verif^ang  that  of  the  Wise  Man : . 
**  He  who  despiseth  small  things,  will  fall  by  little  and 
little."! 

Point  2. — How  great  is  the  intrinsic  malice  of  venial 
sin ! 

1.  It  is  a  stain,  disorder,  and  monstrous  defilement 
of  the  soul,  as  it  is  against  right  reason,  and  the 
teachings  of  holy  Faith. 

2.  It  is  an  offence,  an  injury,  and  a  slight,  offered 
to  God,  as  it  is  against  His  holy  will  and  a  violation 
of  His  commands.  What  would  the  world  say  of  a 
son  who  confined  his  love  and  service  of  his  father  so 
as  never  to  do  what  might  expose  him  to  be  disinherited, 
but  cared  little  how  else  he  might  sadden  or  displease 
him  ?  Such  is  the  venial  sinner  towards  his  loving  and 
Heavenly  Father. 

3.  Venial  sin  is  an  offence  of  a  man  against  a  God. 
And  consequently,  mortal  sin  excepted,  it  is  the  greatest 
evil  which  can  befall  us  in  this  world ;  and  therefore  is 
a  greater  calamity  than  to  suffer  the  pains  of  Hell  or 
the  loss  of  Heaven  itself.  Oh]  with  what  horror  should 
we  not  fly  then  from  venial  sin,  and  how  bitterly  should 
we  repent  our  many  sins  ! 

Point  3. — Venial  sin  disposes  the  soul  to  mortal  sin. 
Just  as  bodily  infirmities  cause  faintness  and  debility,  so 
venial  sin  causes  want  of  strength  in  the  practice  of  virtue 
and  resistance  to  temptation,  weariness  and  languor  in 
spiritual  duties,  and  sloth  in  our  spiritual  progress,  and 
an  inclination  to  seek  bodily  comforts.  It  exposes  us 
to  spiritual  death.  It  hardens  the  conscience,  habituates 
us  to  faults,  and  by  degrees  to  venial  sins  of  habit, 

1  Ecclus.  xix.  I. 


■    REPETITION   OF   VENIAL   SIN.  115 

diminishes  our  fear  of  them,  causes  us  to  neglect  the 
occasions  of  them — to  lay  aside  our  virtuous  habits 
which  are  opposed  to  th^m — gradually  causes  God  to 
diminish  His  graces,  and  thus  renders  us  ripe  for  a 
fall  when  a  more  than  ordinary  temptation  assails  us. 
"Wherefore,  as  Chrysostom  says,  we  ought  to  dread 
"venial  sin  more  than  mortal ;  as  it  is  more  dangerous 
and  more  treacherous. 

Let  us  in  our  colloquy  implore  forgiveness  of  our 
many  sins,  offences,  and  negligences,  beg  a  salutary 
and  holy  horror  of  them,  and  the  grace  to  avoid  all  the 
occasions  which  may  expose  us  to  the  danger  of  com- 
mitting them,  and  end  with  the  *'  Our  Father." 


REPETITION   OF   VENIAL   SIN. 

This  may  be  done  with  great  fruit,  especially  by 
those  who  by  the  mercy  of  God  are  preserved  from 
mortal  sin,  and  are  living  in  His  habitual  service,  but 
yet  from  time  to  time  fall  into  deliberate  venial  sin,  by 
taking  the  same  points  as  St.  Ignatius  lays  down  in  the 
meditation  on  "  Our  own  Sins." 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — We  may  picture  to  ourselves  our  soul 
likfe  one  in  a  decline,  weak  and  incapable  of  making  a 
step  forward  for  our  own  salvation. 

Prelude  2. — Let  us  beg  light,  courage,  and  confidence 
to  overcome  ourselves,  and  intense  sorrow  for  our  many 
venial  sins. 

Point  I. — Pass  in  review  your  life  since  your  con- 
version, the  places  and  the  occupations  in  which  it 
has  been  spent.  What  a  mass  of  faults  in  thoughts  of 
vainglory,  uncharitableness,  self-conceit ;  in  words  of 
falsehood,  exaggeration,    detraction,    worldliness,  &c.; 


ii6  THE  FIRST    WEEK. 

of  deeds  as  regards  yourself,  or  others,  or  God ;  of  omission 
of  your  spiritual  duties,  of  the  duties  of  your  state  of 
life,  of  the  scandal  and  bad  example  you  have  given  to 
others,  &c.  And  with  shame  make  your  confession  of 
them  to  God  and  His  angels. 

Point  2. — Let  us  next  see  the  malice  of  them,  even 
if  they  were  not  forbidden  at  all ;  for  example,  the 
meanness  of  falsehood,  which  if  detected  would  make 
us  blush  ;  also  the  cowardice  and  meanness  of  back- 
biting and  detraction,  the  contemptibleness  of  vanity 
and  vainglory,  the  hypocrisy  of  striving  to  appear 
wiser  and  better  than  we  are,  the  sacrificing  of  others 
to  our  own  selfishness,  the  coolness  and  indifference  to 
all  spiritual  things  and  the  duties  of  religion.  Oh,  how 
gross  and  mean  do  all  these  appear,  especially  when 
we  see  them  in  a  child  of  God.  In  a  worldling  one  can 
see  them  without  a  shudder,  but  how  black  and  re- 
pugnant they  are  in  one  who  is  in  the  state  of  grace, 
and  consequently  from  whom  we  expect  with  reason 
so  much  more  perfection. 

Point  3. — And  in  God  our  Father  it  is  so  different. 
He  is  the  very  counterpart  of  all  these.  He  is  the 
truth.  He  is  charity  and  love.  He  is  forgetfulness  of 
self  and  all  sacrifice  through  love  for  us :  Misericors 
et  misevatoY  et  Justus,^  the  thrice  Holy  One. 

Point  4. — Admitting  that  the  ethical  malice  of  sin 
is  chiefly  to  be  estimated  by  the  distance  between  the 
offender  and  the  person  offended,  and  secondly  by  the 
claims  of  him  who  suffers  the  offence  on  him  by  whom 
it  is  given,  we  ask,  Who  can  conceive  the  malice  of  a 
venial  sin  ?  For  we  are  separated-  from  God  by  an 
infinite  gulf,  and  His  claims  upon  us  are  likewise 
infinite — creation,  conservation,  justification,  adoption 
into  His  own  family,  and  sharing  with  us  His  own 
inheritance.     What  then  must  be  our  horror  of  venial 

1  Psalm  cxiv.  5. 


ON   TEPIDITY.  117 


sin  ?  And  this  ought  to  be  the  greater,  because  it  is 
so  treacherous,  and  presents  itself  to  us  under  such  a 
disguised  appearance. 

Point  5. — We  may  well  wonder  how  God  has  borne 
with  us,  how  His  angels  have  had  patience  with  us, 
how  the  whole  of  creation  has  tolerated  us,  seeing 
that  we  have  thus  basely  and  ignominiously  treated 
their  Creator.  What  a  humiliating  thought  it  is  that 
the  animals  which  we  feed  and  which  are  so  submissive 
to  us  have  never  failed  to  do  God's  will,  whereas  we 
are  so  guilty. 

In  our  colloquy  let  us  pour  out  our  souls  in  shame 
and  sorrow  for  our  many  venial  sins,  faults,  and  negli- 
gences, and  let  us  beg  of  God  to  confirm  us  in  our 
resolution  to  lose  all,  even  our  life  itself,  rather  than 
commit  another  deliberate  venial  sin. 

End  with  the  "  Our  Father." 


ON    TEPIDITY. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Let  us  place  ourselves  before  God  and 
His  angels,  overwhelmed  with  confusion  at  our  many 
sins,  whilst  He  addresses  us  in  the  words  of  Apocalypse,^ 
'*  Because  thou  art  tepid  I  will  begin  to  vomit  thee  out 
of  My  mouth.'' 

Prehide  2. — Let  us  beg  light  and  grace  to  apprehend 
fully  the  miseries  of  a  tepid  life,  and  strength  to 
conceive  new  fervour  and  to  resolve  effectually  to 
reform  our  lives. 

Point  I. — The  characteristics  of  a  tepid  soul. — (i)  It 
drags  languidly  the  yoke  of  the  Lord,  and  does  all  its 
actions  in  a  dull  routine.  (2)  It  seeks  to  avoid  all  that 
involves  sacrifice,  effort,  or  labour,  and  studies  its  own 

1  Apoc.  iii.  16. 


ii8  THE  FIRST    WEEK. 

self-ease  and  comfort,  and  looks  only  for  human  and 
earthly  consolations,  and  indiscreetly  indulges  effusion 
of  heart.  (3)  It  induces  us  to  shorten  spiritual  duties, 
or  omit  them  altogether,  and  to  waste  time  in  light  or 
useless  reading.  (4)  It  leads  us  to  think  only  of  self 
and  to  ignore  others  ;  at  one  time  to  indulge  in  excess  of 
joy,  at  another  in  total  discouragement.  (5)  Finally,  the 
tepid  man  acts  from  natural  motives,  speaks  without 
discretion,  reads  and  meditates  without  fruit,  confesses 
without  resolution,  communicates  without  faith  and 
fervour,  contents  himself  with  moderate  virtue,  and 
fosters  endless  habits  of  venial  sin. 

The  result  of  all  this  is  that  he  appreciates  little 
heavenly  things,  and  has  but  little  comfort  in  thenv 
and  dare  not  give  himself  to  the  full  enjoyment  of 
earthly  ones ;  and  is  constantly  disturbed  by  his  rebel- 
lious passions.  He  cuts  himself  off  from  the  consolation, 
peace,  and  joy  which  are  the  reward  of  a  fervent  soul. 
He  is  like  the  wine  in  Proverbs  xxiv.,  or  the  barren 
iig-tree.i 

Point  2. — Dangers  of  Tepidity. — (i)  The  tepid  man 
dwells  on  the  little  good,  but  turns  away  from  the  many 
evils  which  he  does.  (2)  He  is  like  a  man  in  a  slow 
fever  which  is  very  hard  to  cure.  In  fact,  many  big 
sinners  are  converted  for  one  who  is  tepid.  For  he 
gradually  loses  his  horror  of  mortal  sin,  and  thus  begins 
to  tamper  with  temptation,  and  ceases  to  be  alarmed  at 
the  free  indulgence  of  his  senses  and  affections,  and  is 
thereby  disposed  to  mortal  sin.  Thus  he  places  himself 
in  the  downward  course  of  reprobation,  and  causes 
disgust  to  God,  as  well  as  sadness  to  the  Sacred  Heart. 

Point  3. — The  causes  of  Tepidity  are  chiefly  (i)  omis- 
sion of  or  negligence  in  spiritual  duties,  (2)  contempt  of 
little  things,  also  (3)  the  neglect  of  watching  over  the 
beginnings  of  faults,  and  over  natural  affections. 

1  St.  Matt.  xxi. 


ON  HELL.  119 


In  the  colloquy  let  us  beg  pardon  for  our  past  abuse 
of  grace  and  remissness  in  God's  service,  and  end  with 
"Our  Father." 


ON    HELL. 

1.  After  the  meditations  on  Sin,  St.  Ignatius  in  his 
Book  of  the  Exercises  places  the  exercise  on  Hell.  It 
may  be  asked  why  he  does  not  treat  the  **  last  things" 
in  their  natural  order  ? 

First  he  assigns  the  four  meditations  on  Sin  and 
this  on  Hell  for  the  First  Week,  as  being  sufficient,  if 
well  made,  to  secure  the  end  proposed,  namely,  shame 
and  sorrow  for  the  sins  committed,  and  a  firm  resolution 
to  sin  no  more ;  as  also  the  rejection  of  all  inordinate 
affections.  It  is  true  that  he  does  not  forbid  the 
meditations  on  Death,  on  the  Particular  and  General 
Judgment :  but  these  must  be  given  after  those  on  Sin 
and  on  Hell.^ 

Again,  the  Directorium  also  adds  that  other  medita- 
tions on  Hell  besides  the  one  in  the  Exercises  may  be 
given. 

2.  Secondly,  St.  Ignatius  desires  us  to  conceive  a 
great  horror  and  sorrow  for  sin,  as  we  have  said,  and 
for  this  end,  no  meditation  is  so  well  fitted  as  this  of 
fear  of  punishment,  where  motives  of  love  of  and 
gratitude  towards  God  have  failed  to  change  the  heart. 

3.  Moreover,  when  we  consider  that  the  sinner  by 
his  sin  actually  ipso  facto  incurs  the  punishment  of  Hell, 
and  like  a  malefactor  is  already  sentenced  to  the  same, 
it  is  more  natural  in  reality  that  this  exercise  should 
follow  those  on  sin,  immediately. 

The  soul  already  being  filled  with  horror,  shame, 
and  confusion  at  the  sight  of  its  sins,  finds  itself  on  the 
verge  of  eternal  misery,  and  is  filled  with  terror  lest  it 

1  Direct,  xv.  4. 


THE   FIRST    WEEK. 


fall  into  the  hands  of  the  living  God,  and  consequently 
is  driven  to  abandon  its  sins  altogether,  and  at  once. 
The  other  meditations  adapted  to  the  First  Week  may 
be  made  with  advantage  afterwards,  to  confirm  and 
strengthen  this  disposition  of  the  exercitant ;  but  might 
if  put  before  this  exercise  distract  him  and  interfere 
with  the  end  in  view. 

In  order  that  this  exercise  may  more  deeply  impress 
the  mind,  St.  Ignatius  proposes  that  we  should  weigh 
and  ponder  the  nature  of  the  pains  of  Hell  by  the 
means  of  an  application  of  the  senses,  in  which  we  in 
spirit  and  imagination  behold  the  persons,  hear  their 
cries,  &c.,  applying  each  sense  in  turn.  In  doing  this 
two  things  must  be  observed :  the  first  is,  that  we  must 
not  fatigue  the  brain  by  trying  to  form  too  vivid  a 
picture,  and  by  too  detailed  imaginings ;  and  secondly, 
with  the  application  of  each  sense,  we  must  reflect  upon 
ourselves,  and  apply  the  matter  to  ourselves  that  we 
may  draw  profit  from  it. 

It  is  a  useful  form  of  meditation  or  contemplation, 
for  teaching  us  how  to  employ  rightly  our  senses,  and 
to  correct  all  undue  use  of  them.  St.  Ignatius  places 
the  application  of  the  senses  as  the  last  exercise  of  the 
day,  as  being  more  easy  for  the  exercitant,  who  will  be 
fatigued  after  the  different  duties  which  have  filled  up 
the  day. 

I  would  also  observe  that  we  cannot  live  enough 
in  the  fear  of  Hell.  No  doubt,  by  God's  mercy,  we  run 
less  danger  than  most  people ;  still,  as  God  ordains 
by  an  express  command  that  we  must  hope  for 
Heaven,  He  equally  ordains  that  we  must  fear  Hell ; 
for  He  says,  "  I  say  to  you,  My  friends,  fear  Him  who 
can  cast  both  body  and  soul  into  Hell."  Besides,  there 
is  no  one,  no  matter  how  holy,  who  does  not  find 
himself  sometimes  in  a  critical  position,  in  which  the 
fear  of  Hell  becomes  wholesome :  and  in  the  Litanies  of 


ON  HELL. 


the  Saints  we  pray  to  be  delivered  from  the  misery 
of  this  "  everlasting  death,"  as  also  in  the  Sacrifice 
of  the  Mass,  Ab  ceterna  damnatione  nos  eripi,  just  before 
the  Consecration. 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Imagine  the  length,  breadth,  and  depth 
of  Hell,  a  vast  dark  cavern  in  the  very  centre  of  the 
earth. 1 

Prelude  2. — Let  us  beg  an  intense  feeling  of  the 
punishment  of  the  damned,  so  that  if  ever  through  our 
own  fault  we  forget  the  love  of  our  Eternal  Lord,  at 
least  fear  may  save  us  from  falling  into  sin. 

Point  I. — Let  us  see  that  long,  narrow,  dark  dungeon 
filled  with  fire,  in  which  the  damned  are  immersed,  but 
have  no  light — dense  smoke  increases  the  pitchy  dark- 
ness, and  the  darkness  increases  the  horror  of  the  fire. 
The  miserable  victims  bound  hands,  feet,  and  neck — 
of  deformed,  woeful,  and  desperate  aspect.  Oh !  how 
they  burn !  The  devils,  triumphing  in  having  made 
them  their  prey,  now  revel  in  torturing  them.  And 
they  now  are  become  devils  themselves,  incapable  of 
anything  but  hating,  and  only  deserving  hatred.  Let 
us  see  their  sadness,  gloom,  terror,  gnawing  remorse, 
and  black  despair.  They  are  vast  in  number,  and  of 
all  sorts  and  conditions — priests,  Religious,  laymen,  of 
all  ages,  of  both  sexes — all  confounded  together  under 
one  common  name — damned.  And  this  is  the  end  of 
the  freedom  of  the  sinner ;  this  is  the  result  of  refusing 
when  on  earth  to  praise,  love,  and  serve  God  !     Who 

1  Owing  to  many  passages  of  Scripture,  as  Psalms  Ixii.  liv,  cxiii. ,  also 
Ecclus.  xvii.  19,  &c.,  many  of  the  Fathers,  as  Justin  {Bp.  to  Trallenses), 
Theophylactus  [Ad  Autolycum,  ii.),  Clement  {Stromata),  TertuUian  [De 
Anirna,  54),  Athanasius  (in  Psalm  Ixii.),  Hilary  (in  Isaias),  Ephrem,  Cyril 
of  Jerusalem  and  of  Alexandria,  Basil,  Chrysostom,  Jerome,  Augustine,  &c., 
and  also  Rubeir  and  Soto,  hold  that  it  is  underneath  the  earth.  So,  too, 
the  Essenes,  Pharisees,  and  the  Talmud. 


THE   FIRST    WEEK. 


can  bear  the  sight  of  Hell,  of  these  damned  souls  and 
of  devils,  for  all  eternity  ?  Let  us  learn  to  keep  a  strict 
guard  over  our  eyes  now,  for  it  is  by  the  undue  license 
of  our  eyes  that  death  first  enters  into  our  souls. 

Point  2. — Let  us  imagine  that  v^e  hear  the  groans,, 
screams,  howls,  and  blasphemies,  against  Christ  our 
Lord  and  His  saints,  as  the  harsh  and  horrid  noise 
re-echoes  through  the  deep  caverns.  Let  us  listen  to 
the  reproaches  and  mutual  curses  of  accomplices  in 
crime,  of  bad  husbands  and  wives,  of  parents  and 
children — to  the  mockery  and  jeers  of  the  devils.  How 
terrible  this  never-ceasing  clamour  and  fearful  uproar. 
How  awful  the  hoarse  blasphemies  against  God,  our 
Blessed  Lord,  and  our  Blessed  Lady.  It  was  this 
point  which  made  the  deepest  impression  on  St.  Ignatius. 
How  much  sweeter  is  the  sorrowful  plaint  of  a  true 
penitent,  which  will  drown  the  horrid  cries  of  Hell. 

Blessed  be  God  who  has  given  us  time  to  praise 
His  loving  mercy  and  to  escape  His  terrible  justice. 
Let  us  fly  from  the  conversation  of  worldlings  and 
hedge  our  ears  with  thorns,^  that  we  may  not  join  in 
their  wearied  concert  in  Hell.  Let  us  by  all  means 
guard  our  tongues  and  thus  escape  a  world  of  iniquity 
here  and  everlasting  bowlings  hereafter. 

Point  3. — But  how  terrible  the  stench  which  must 
arise  from  the  smoke,  the  sulphur,  and  corruption  of 
that  infected  dungeon,  which  no  breath  of  wind  may 
disperse,  and  which  is  ever  getting  thicker  and  thicker, 
and  accumulating  from  the  foul  corruption  of  the  bodies 
of  the  condemned.  This  sickens  and  suffocates  without 
destroying.  How  terrible  to  those  who  in  this  life 
covered  themselves  with  unguents  and  decked  them- 
selves with  roses,^  and  who  could  not  breathe  the  same 
atmosphere  as  the  poor.  Now  the  more  delicate  they 
were   in  life,  the  greater  are  their  torments.^     Let  us 

1  Ecclus,  xxviii.  28.         ~  Wisdom  xl.  7,  8.         3  Apoc.  xviii.  7. 


ON   HELL.  123 


beware  of  indulging  this  sense,  which  causes  a  waste 
of  money,  gratifies  sensualit}^  and  scandalizes  or  dis- 
edifies  our  neighbour. 

Point  4. — We  may  imagine  we  taste  the  bitter  tears 
and  cup  of  woe  of  the  damned  ;  their  rage  and  envy,  &c., 
and  the  venom  of  the  worm  of  conscience,  and  of  their 
unprofitable  regrets  and  disappointments.  We  may 
picture  their  fearful  thirst  and  their  gnawing  hunger. 
And  all  this  for  ever.  What  do  they  think  now  of  the 
indulgences  of  time  in  eating  and  drinking?  How 
bitter  their  reflection :  "  I  have  tasted  a  little  honey, 
and  lo  !  I  am  condemned  to  this  eternal  death."  ^  Let 
us  follow  the  counsel  of  a  Kempis,^  "  Restrain  the  taste 
and  thou  wilt  more  easily  overcome  every  inclination 
of  the  flesh."  How  well  the  saints  understood  and 
practised  this.  How  sadly  are  we  wanting  in  this, 
seeking  exemptions  from  fasting  and  abstinence,  delud- 
ing ourselves  with  the  idea  of  preserving  our  health,  &c. 
Over-eating  has  killed  more  men  than  have  ever  fallen 
in  battle,  and  tends  to  dull  all  the  faculties  of  the  soul. 

If  we  are  not  suffering  these  torments,  it  is  through 
the  mercy  of  God. 

Point  5. —  Let  us  ponder  on  the  sensible  pains,  on 
their  intensity,  constancy,  eternity — in  a  fire  kept  alive 
by  the  breath  of  an  angry  God — containing  in  itself 
opposite  qualities  of  light  and  darkness,  heat  and  cold, 
affecting  and  permeating  the  soul  itself,  though  how  we 
do  not  know.  Let  us  ask  ourselves  if  we  can  bear 
everlasting  burning,  or  dwell  in  everlasting  flames. 
What  a  madness  it  is,  for  all  the  pleasures  of  the  world, 
though  they  lasted  for  a  thousand  years,  to  expose 
ourselves  to  these  terrible  flames,  and  to  shed  tears  of 
fruitless  repentance  for  all  eternity. 

In  the  colloquy  let  us  address  our  Lord  Jesus  Christ, 
renewing  our   sorrow  for   our   sins,  our   love   for    His 

1  I  Kings  xiv.  43.  ^  I.  cxix. 


124  ^^^   FIRST    WEEK. 

mercy  and  goodness,  in  having  so  long  and   so  often 
spared   us,  and  beg  the  grace  that   nothing  may  ever 
separate   us   again  from  His  love.     "  Here  burn,  here 
cut,  here  spare  me  not,  but  spare  me  in  eternity." 
End  with  "  Our  Father." 


ON   THE   SOUL   IN    HELL. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  imagine  we  see  a  soul  in  that 
dungeon. 

Prelude  2. — Let  us  beg  to  realize  the  internal  miseries 
of  the  reprobate. 

Point  I. — The  worm  of  conscience  rouses  its  victim 
by  the  perpetual  memory  that  he  is  lost.  He  has  lost 
God  his  Creator,  his  Saviour,  his  beginning,  his  last 
end.  How  few  the  words,  but,  O  God,  what  a  vast 
depth  of  meaning  they  contain.  Eternit}^  will  not  be 
long  enough  to  understand  it.  He  has  lost  all  good, 
all  honour,  all  pleasure,  all  liberty,  all  consolation,  all  hope — 
lost  all ;  but  in  their  place  he  has  gained  all  that  is  evil 
to  body  and  to  soul.  He  has  lost  Father  and  Mother, 
company  of  the  blessed,  a  sceptre,  a  throne,  and  a 
kingdom — and  none  ever  to  pity  or  feel  for  him !  Friend- 
ship, sympathy,  love,  and  hope  have  left  him  stranded. 

Point  2. — Another  thought  that  will  never  cease  to 
torture  the  soul  is — he  is  lost 'for  io  little,  and  when  he 
might  so  easily  have  been  saved.  For  so  little  gratification 
of  sensuality,  avarice,  pride,  envy,  &c.,  and  for  so  short 
a  time,  take  it  at  its  longest.  Viewed  from  Hell,  time 
itself  seems  but  a  flash  of  lightning,  and  earth  itself  is 
but  a  grain  of  sand,  with  all  that  it  contains.  How 
small  and  short,  then,  must  appear  all  those  things 
for  which  he  has  sacrificed  the  possession  of  God 
and   incurred   Hell.     And   how  terrible  that   constant 


ON   THE  SOUL   IN  HELL. 


125 


reproach — lost  through  his  own  fault,  for  he  might  have 
been  saved  so  easily.  He  will  see  all  that  God  has 
done  for  his  salvation,  all  that  Jesus  Christ  suffered  for 
his  redemption,  all  that  the  Hoty  Ghost  has  wrought 
for  his  sanctification,  all  the  graces,  the  sacraments, 
sermons,  Masses,  &c.,  all  the  counsels  and  admonitions 
of  God's  ministers,  all  the  good  examples  of  others — 
all  these  like  horrid  ghosts  haunt  him,  and  he  cannot 
dispel  them.  It  would  appear  more  easy  to  be  saved 
than  lost.  Each  of  them  serves  only  to  torment  him 
more.  He  could  be  now  in  Heaven,  whereas  he  is  in 
Hell! 

Point  3. — But  if  at  last  his  punishment  were  to  end 
even  after  a  million  of  ages !  But  no ;  he  is  lost  for 
ever — it  is  all  over.  There  is  a  God,  but  I  shall  never 
see  Him ;  angels  and  saints  in  their  glory,  but  I  shall 
never  join  them.  Never  a  word  of  comfort  or  pity  for 
me,  but  always  these  tears,  this  anguish,  this  torture, 
this  despair.  After  millions  of  ages  the  justice  of  God 
will  not  be  satisfied,  &c.,  and  I  shall  be  no  nearer  the 
end  of  my  torments  than  when  they  began. 

In  our  colloquy  let  us  make  an  act  of  sorrow  for 
having  so  often  deserved  Hell ;  of  gratitude  for  God's 
mercy  that  we  are  not  condemned ;  and  lastly,  of  con- 
fidence in  His  infinite  goodness  which  has  not  spared 
us  to  condemn  us  in  the  end ;  and  let  us  beg  His  holy 
grace  to  persevere  in  His  holy  service  henceforth  and 
until  the  end.     "  Our  Father." 

Here  we  might  make  a  meditation  on  Purgatory, 
and  consider  the  nature  of  the  pains  in  Purgator}' ;  on 
the  helplessness  in  their  own  regard  of  the  souls  detained 
there,  and  on  the  causes  by  which  they  are  detained. 

St.  Ignatius,  as  we  have  said,  only  lays  down  for 
the  first  part  of  the  Exercises,  the  two  meditations  on 
Sin,  together  with  a  repetition  of  each,  and  an  applica- 


126  THE   FIRST    WEEK. 

tion  of  the  senses  on  Hell,  each  of  which  is  calculated 
to  produce  the  effect  he  had  in  view,  which  is  to  purge 
the  soul  of  those  vicious  affections  which  withdraw  it 
from  the  fulfilment  of  its  last  end.  And  in  truth,  any 
one  of  profound  thought  and  of  a  generous  heart,  aided 
by  God's  grace  and  special  and  efficacious  light,  could 
in  one  single  day  find  himself  changed  into  another 
man ;  but  this  special  grace  God  is  not  wont  to  give, 
nor  is  man  ordinarily  endowed  with  such  perspicacitv 
or  prompt  generosity  of  soul,  but  that  his  mind  is 
somewhat  blunted  by  passion  and  his  will  by  perverse 
inclinations.  Hence  we  find  that,  according  to  the 
dispositions  and  measure  of  grace,  and  according  as 
they  are  tried  by  various  spirits,  and  are  earnest  in 
their  efforts,  some  sooner,  others  later,  attain  what 
the}'^  desire,  which  is  true  contrition  and  firm  resolution 
for  the  future.  Accordingly,  the  meditations  for  this 
purpose  must  be  continued  according  to  the  needs  of 
the  exercitant.i 

For  him,  however,  who  is  entangled  with  inordinate 
affections,  both  reason  and  experience  prove  the  neces- 
sity of  extending  the  exercises  of  the  first  part ;  and  it 
is  the  duty  of  the  director  to  determine  the  subjects 
and  number  of  the  meditations  which  are  adapted  to 
induce  the  exercitant  to  correct  the  disorder  and 
corruption  of  his  past  life,  such  as  death,  the  punish- 
ment of  sin,  judgment,  &c. 

The  Direcforiiim^  observes  that  some  of  these  at 
least  should  be  given  as  an  efficacious  means  of 
detaching  the  heart  from  inordinate  love  of  earthly 
things,  and  of  inspiring  it  with  a  holy  fear  of  God.  It 
is  well  also  that  repetitions  of  these  meditations  should 
be  made,  and  that  different  points  should  be  given  in 
them,  to  remove  all  weariness  and  to  impress  the  truth 
the  deeper.^ 

1  Direct,  xvii.  i.  2  /^/(/.  xv.  4.  ^  /^/^,  xiv.  i. 


ON   DEATH.  127 


But  whatever  be  the  subjects,  they  must  all  have, 
for  their  object  to  lead  to  the  three-fold  end  for  which 
we  pray  in  the  triple  colloquy,  namely,  an  intimate 
knowledge  of  our  sins  and  deep  abhorrence  of  them ; 
a  clear  appreciation  of  the  disorder  of  our  life,  that, 
detesting  it,  we  may  amend  it  and  regulate  it  according 
to  God ;  and  lastly,  a  true  knowledge  of  the  World,  that 
we  may  fly  from  its  vanity  and  hollowness. 

In  accordance  with'  these  instructions  of  the  note 
in  the  Spiritual  Exercises  after  the  fifth  exercise,  and 
of  the  Directorium  in  the  chapters  xiv.  and  xv.,  we  will 
next  meditate  on  Death. 


ON   DEATH. 

1.  This  subject  is  intimately  connected  with  the 
preceding  meditations  on  Sin  and  Hell.  For  although 
we  may  be  sincerely  repentant  for  our  past  sins  and 
irregularities,  yet,  as  long  as  we  are  in  this  world,  we 
are  surrounded  by  objects  which  tend  to  flatter  and 
seduce  us.^  The  danger  is  very  imminent  and  very 
grave,  if  we  judge  things  by  their  appearance  and  not 
by  what  they  really  are.  Now,  to  form  a  correct 
judgment  and  obviate  this  danger,  our  best  counsellor 
is  death.     Boniim  est  consilium  tuutn,  O  mors  !  ^ 

2.  In  this  meditation  we  must  adapt  it  and  apply 
it  to  ourselves,  and  not  simply  consider  death  in  the 
abstract.^  We  are  not  merely  to  entertain  a  speculative 
memory  of  the  latter  things,  but  apply  them  to  our  own 
selves  and  our  own  souls.  Mcmorare  novissima  tua  et  in 
aternum  nan  peccahis^ 

The  commencement  and  preparatory  prayer  as 
usual. 

1  Wisdom  iv.  12.  2  Ecclus.  xli.  3  ;  Baruch  vi.  50. 

'  Eccles.  viL  3.  *  Ecclus.  vii.  40. 


128  THE  FIRST    WEEK. 

Prelude  i. — Let  us  imagine  ourselves  condemned  to 
death,  and  the  decree  before  us,  "  Thou  shalt  die  and 
no  longer  live.''^ 

Prelude  2. — Let  us  beg  grace  to  form  and  feel  truly 
that  judgment  of  the  world  and  all  that  is  in  it,  which 
we  shall  feel  when  the  sentence  will  actually  be  carried 
out  in  our  own  case. 

Point  I. — Death  is  certain.  Men  have  called  every 
other  truth  in  question,  but. not  this.  There  is  no  need 
of  faith  to  convince  us,  for  reason  and  daily  experience 
prove  it.  It  is  a  decree  irrevocable  and  universal. 
Such  was  not  God's  intention.-  It  was  sin  which 
introduced  it  into  the  world. ^  Each  child  of  man  is 
doomed,  and  neither  wealth  nor  skill  nor  wisdom  can 
avail  to  prevent  it.  Nature  quivers  and  trembles  at 
the  thought,  but  to  try  to  drown  it  is  madness,  and  to 
ignore  it  is  to  resemble  the  ox.'^ 

Let  us  make  an  act  of  submission  to  the  sentence 
passed  upon  us  ;  ^  let  us  humble  ourselves.^  We  have 
sinned,  we  are  great  sinners,  and  consequently  we  must 
partake  of  the  fruits  of  sin,  which  is  death. 

Point  2. — Death  is  the  end  of  all  material  things. 
We  must  leave  riches,  honours,  pleasures,  our  very 
bodies,  dress,  ornaments,  and  all  our  surroundings. 
We  are  like  men  asleep  and  dreaming  life  away ;  but 
death  is  a  great  awakener,  and  when  he  arouses  us  we 

1  Isaias  xxxviii.  i. 

2  "For  God  created  man  incorruptible,  and  to  the  image  of  His  own 
likeness  He  made  him."  (Wisdom  ii.  23.) 

3  "Wherefore  as  by  one  man  sin  entered  into  this  world,  and  by  sin 
death  :  and  so  death  passed  upon  all  men,  in  whom  all  have  sinned." 
(Romans  v.  12.) 

4  "  Immediately  he  foUoweth  her  as  an  ox  led  to  be  a  victim,  not  know- 
ing that  he  is  drawn  like  a  fool  to  bonds."  (Prov.  vii.  22.) 

5  "  Thou  art  just,  O  Lord,  and  Thy  judgment  is  right."  (Psalm  cxviii. 

137- ) 

*  "I  shall  live  now  no  longer:  spare  me,  for  my  days  are  nothing." 
(Job  vii.  16.) 


ON  DEATH. 


129 


shall  see  and  judge  all  things  aright. ^  We  cannot  take 
anything  with  us,  but  others  will  dislodge  us  and  put 
us  in  a  few  feet  of  earth.  Granted  that  our  life  was 
one  of  glory  and  triumph,  still  we  shall  die  just  like  the 
poorest  and  the  most  obscure.^ 

Men  will  speak  about  us  as  long  as  the  funeral-bell 
tolls,  and  our  glory  will  disperse  with  the  smoke  of  the 
extinguished  torches,^  and  then  there  will  be  the  silence 
of  the  grave  about  us.  As  to  our  body,  it  will  decay ;  * 
it  will  become  a  squalid  corpse,  hollow-eyed,  black- 
lipped,  frothy-mouthed ;  then  it  will  fall  to  pieces  and 
generate  and  feed  worms  ;  ^  and  finally  it  will  be  a  mere 
handful  of  dust.^ 

What  folly,  then,  to  attach  any  importance  to 
anything  on  earth,  which  is  nothing  but  an  ignis 
fattms,  a  vision  of  the  night."^  To  attach  undue 
importance  to  things  of  earth,  and  not  to  use  them 
solely  as  means  to  our  end,  is  against  reason  and  faith, 
it  is  a  consummate  folly.  This  thought  is  enough  to 
drive  all  vanity  out  of  our  head,  all  vice  from  the 
heart :  it  ought  to  make  us  indifferent  to  everything,^ 


1  "  As  he  came  forth  naked  from  his  mother's  womb,  so  shall  he  return. 
What  then  doth  it  profit  him  that  he  hath  laboured  for  the  wind  ?  "  (Eccles. 
V.  14.) 

2  "For  all  men  have  one  entrance  into  life,  and  the  like  going  out." 
(Wisdom  vii.  6.) 

2  "  For  when  he  shall  die  he  shall  take  nothing  away:  nor  shall  his 
glory  descend  with  him."  (Psalm  xlviii.  18,) 

4  "All  flesh  is  grass,  and  all  the  glory  thereof  as  the  flower  of  the  field. 
The  grass  is  withered  and  the  flower  is  fallen."  (Isaias  xl.  6.) 

s  ' '  For  when  a  man  shall  die,  he  shall  inherit  serpents  and  beasts  and 
worms,"  (Ecclus.  x.  13.) 

<»  "  Remember,  I  beseech  Thee,  that  Thou  hast  made  me  as  the  clay, 
and  Thou  wilt  bring  me  into  dust  again."  (Job  x.  9.) 

7  "  As  a  dream  that  fleeth  away,  he  shall  not  be  found  ;  he  shall  pass  as 
a  vision  of  the  night."  (Job  xx.  8.) 

8  '  •  Naked  1  came  out  of  my  mother's  womb,  and  naked  shall  I  return 
thither  :  the  Lord  gave  and  the  Lord  hath  taken  away  :  as  it  hath  pleased 
the  Lord,  so  is  it  done  :  blessed  be  the  name  of  the  Lord."  (Job  i.  21,) 

J 


I30  THE   FIRST    WEEK. 

and  as  Paul  urges,^  to  use  this  world  as  if  we  used 
it  not. 

Alas !  how  foolish  have  we  been  to  think  more  of 
temporal  things  than  of  our  souls,  and  as  if  they  and 
ourselves  were  to  last  for  ever.  Let  us  pray  God  to 
give  us  sense  at  last,  and  to  show  us  the  folly  of  our 
past  disordered  life,  which  has  been  a  bad  nightmare. 
Let  us  make  an  act  of  faith  in  our  future  death, ^  repent 
and  amend. 

Point  3. — Death  is  near.  Though  the  devil  cannot 
delude  us  so  far  as  to  persuade  us  that  we  are  not  to 
die,  yet  he  flatters  us  with  the  idea  that  we  have  many 
years  of  life.  But  even  so,  the  longest  life  is  quickly 
over.  Yet  God  says,  "Death  does  not  tarry, "^  that  *'we 
know  not  the  day  nor  the  hour:"*  it  may  come  any 
time,  and  a  breath  may  extinguish  the  spark  at  any 
moment,^  on  a  sudden,  as  has  happened  to  many  whom 
we  have  known,  at  an  hour  when  we  expect  it  least.^ 
Then  in  every  hour  we  should  be  prepared.  Let  us 
renew  our  faith  in  this  truth,  repent  our  past  madness, 
and  resolve  to  die  to  every  thing  and  person  before  they 
jilt  us  and  die  to  us. 

End  with  "  Our  Father." 

It  will  be  useful,  if  one  is  still  attached  to  person  or 
thing  inordinately,  and  finds  it  hard  to  detach  himself, 
for  him  to  make  a  repetition  on  *'  Death  "  by  an  appli- 
cation of  the  senses  to  his  own  death,  as  he  can  easil}^ 
do  it.     When  dying  it  may  be  said  of  us,  Incipimits  tcedere 

1  "  Tims  is  short  :  it  remaineth  that  they  that  use  this  world  as  if  they 
used  it  not :  for  the  fashion  of  this  world  passeth  away."  (i  Cor.  vii.  31.) 

2  • '  Behold  now  I  shall  sleep  in  the  dust :  and  if  thou  seek  me  in  the 
morning,  I  shall  not  be.'"  (Job  vii,  21.)  "Who  am  to  be  consumed  as 
rottenness,  and  as  a  garment  that  is  moth  eaten."  (Job  xiii.  28.) 

3  "  Remember  that  death  is  not  slow,  and  that  the  covenant  of  Hell  hath 
been  shown  to  thee."  (Ecclus.  xiv.  12.) 

^  St.  Mark  xiii.  33.  ^  St.  James  iv.  14.  «  St.  Luke  xii.  40. 


THE    WRECK   OF  THE  BODY  BY  DEATH.         131 

(de  pvcBteritis)  paveve  [defutiivis)  and  inastiesse  [de  pvcesentibus.) 
These  would  form  three  excellent  points  of  meditation. 


THE   WRECK   OF   THE   BODY   BY   DEATH. 

St.  John  tells  us  ^  everything  in  the  world  is  con- 
cupiscence of  the  flesh,  concupiscence  of  the  eyes,  and 
pride  of  life.  Let  us  see  what  a  wreck  they  make  of 
man's  body  in  its  three  stages  of  decay,  in  the  corpse, 
the  skeleton,  and  the  dust. 

Prehide  i. — Let  us  place  ourselves  over  a  tomb,  and 
imagine  we  hear  the  warning,  Mihi  herij  tihi  hodier 

Prelude  2. — Let  us  beg  of  God  to  show  us  clearly  the 
vanity  of  earthly  things  and  the  disorder  of  following 
our  passions,  also  intense  sorrow  for  having  so  grievously 
offended  Him  by  indulgence  of  the  senses. 

Point  I. — It  is  the  general  opinion  that  all  adults 
who  are  lost  are  lost  m  consequence  of  sins  of  the  flesh, 
or  at  least  have  been  guilty  of  them ;  and  that  to  satisfy 
the  concupiscence  of  the  flesh,  they  have  offended  God, 
sacrificed  eternal  life,  and  are  damned.  But  what  is 
this  flesh  ?  It  is  an  illusion  to  suppose  that  after  death 
it  will  remain  cold,  rigid,  and  loathsome,  with  open, 
sightless  eyes,  ears  closed,  &c.,  like  a  statue.     No.^ 

Let  us  open  the  grave  a  few  weeks  after  death,  and 


1  "  For  all  that  is  in  the  world,  is  the  concupiscence  of  the  flesh,  and  the 
concupiscence  of  the  eyes,  and  the  pride  of  life,  which  is  not  of  the  Father, 
but  is  of  the  world.  And  the  world  passeth  away  and  the  concupiscence 
thereof.  But  he  that  doth  the  will  of  God,  abideth  for  ever."  (i  St.  John 
ii.  16.) 

2  "  Yesterday  for  me,  for  thee  to-day."  (Ecclus.  xxxviii.  23.) 

3  "Behold  the  stars  are  not  pure  in  His  sight.  How  much  less  man 
that  is  rottenness,  and  the  son  of  man  who  is  a  worm  ?  "  (Job  xxv,  6.) 

4  "  For  when  he  shall  die  he  shall  inherit  serpents  and  beasts  and 
worms,"  (Ecclus.  x.  13,) 


132  THE  FIRST    WEEK. 

eyes,  mouth,  &c.i  And  is  this  what  was  so  tended, 
worshipped,  and  indulged  ?  This  the  beautiful  thing 
so  much  admired?  This  is  what  was  a  few  months 
ago  so  richly  clad,  so  exquisitely  perfumed,  &c.  As 
rottenness  we  shall  be  consumed.  Shall  we  lose  our 
souls  for  a  flesh  which  is  so  filthy  and  shall  end 
thus? 

How  confounded  should  we  be  that  we  have  so 
sacrificed  our  souls  to  our  bodies.  Oh,  henceforth  let 
us  crucify  our  flesh  with  its  vices  and  concupiscences. 
Why,  my  most  devoted  friends  would  fly  with  horror 
from  the  sight  and  stench  of  my  corrupting  carcase ! 

Point  2. — The  skeleton.  Inordinate  affection  for  wealth 
is  a  vice  too  common,^  and  the  root  of  many  evils.^ 
There  is  no  vice  more  vile.^  And  yet  man  cannot  take 
his  riches  with  him.^ 

Let  us  open  the  grave  again  after  a  few  years  have 
passed,  and  see  the  few  dry  bones  which  remain,  the 
skull,  the  ribs,  the  arms  and  legs ;  but  tongue,  brain, 
heart,  are  all  gone.  Who  can  distinguish  the  bones  of 
the  King  and  the  beggar,  the  learned  and  the  clown  ? 
And  this  is  the  end  of  riches,  a  few  dry  bones ! 

Let  us  be  confounded  at  our  folly,  and  shed  bitter 
tears  for  having  given  our  affections  to  this  tyrant  of 
man,  the  concupiscence  of  the  eyes. 

Point ^^. — The  dust.  God  formed  the  body  out  of 
the  dust  to  keep  us  humble,  by  the  constant  sight  of 
our  bodily  origin :  but  He  has  determined  to  humble 

1  "My  flesh  is  clothed  with  rottenness  and  the  filth  of  dust,  my  skin  iy 
withered  and  drawn  together."  (Job  vii.  5.)  "  Under  thee  shall  the  moth 
be  strewed,  and  worms  shall  be  thy  covering."  (Isaias  xiv.  11, ) 

2  "  For  from  the  least  of  them  even  to  the  greatest,  all  are  given  to 
covetousness."  (Jerem.vi.  13.) 

3  I  Timothy  vi.  9. 

4  Ecclus.  X.  9. 

5  "As  he  came  forth  naked  from  his  mother's  womb,  so  shall  he  return,, 
and  shall  take  nothing  away  with  him  of  his  labour,"  (Eccles.  v.  14.) 


THE    WRECK   OF  THE  BODY  BY  DEATH.  133 

our  pride  by  letting  us  know  that  this  same  body  shall 
return  to  dust.^ 

If  we  open  the  grave  after  many  years  we  shall  find 
only  a  very  thin  layer  of  fine  dust.  This  is  the  end  of 
worldly  greatness.  Where  are  the  great  soldiers  ?  They 
are  dust.  Generals  ?  They  are  dust.  The  bodies  of 
statesmen,  lawyers,  scientists,  all  end  in  a  handful  of 
dust.  We  may  write  on  that  dust,  Universa  vanitas  omnis 
homo  vivensr  The  generations  trample  on  the  dust  of 
those  who  have  gone  before.  Every  man  is  dust  and 
ashes. 2 

Finish  with  the  triple  colloquy  as  before. 

In  this  first  part  of  the  Exercises,  as  we  have  said 
more  than  once,  our  object  is  to  purge  the  soul  from  all 
vicious  affections  and  to  bring  it  back  to  God.  Now  to 
effect  this,  St.  Ignatius  tells  us  that  in  our  triple 
colloquy  we  are  to  beg  of  God  light  for  our  intellect  and 
firmness  of  will,  as  regards  our  sins,  our  disordered 
lives,  and  the  world. 

1.  With  regard  to  our  sins,  in  order  that  we  may 
really  repent,  it  is  necessary  that  we  know  their  wicked- 
ness.4  If  we  have  this  grace  then  we  shall  have  a  vivid 
knowledge  and  a  deep  abhorrence  of  sin,  which  are 
necessary  for  its  forgiveness.  In  the  two  first  exercises 
we  try  to  acquire  this  disposition  of  mind  and  heart  by 
studying  the  nature  of  sin  and  its  punishment,  and  we 
try  to  intensify  this  disposition  by  the  repetitions. 

2.  With  regard  to  the  inordinate  character  of  our 
lives,  we  must  know  and  feel  intimately  the  irregularity 
of  our  lives  if  we  are  to  abhor,  amend,  and  regulate 

^  "  la  the  sweat  of  thy  face  shalt  thou  eat  bread,  till  thou  return  to  the 
earth,  out  of  which  thou  wast  taken  :  for  dust  thou  art,  and  unto  dust  thou 
shalt  return."  (Genesis  iii.  19.) 

2  "And  indeed  all  things  are  vanity:  every  man  living."  (Psalm 
xxxviii.  6.) 

'  Ecclus.  xvii.  31.  ■*  Eccles.  i.  18. 


134  THE  FIRST    WEEK. 

them  according  to  right  reason.  And  this  not  only 
where  there  is  grievous  sin,  but  in  all  our  actions 
whether  internal  or  external,  in  fact  in  every  thought, 
word,  or  deed,  which  is  not  in  order  to  our  last  end. 
This  is  put  before  us  in  the  Principle,  or  Foundation. 
But  we  stand  in  need  of  special  grace  to  realize 
thoroughly  and  to  detest  cordially  the  criminahty  of 
this  irregularity  and  disorder.  To  help  us  to  this  the 
following  meditations  will  be  very  useful. 

3.  Our  conversion  to  God  is  never  secure  and 
permanent  unless  we  have  a  full  knowledge  of  the  world 
and  its  dangers,  that  we  may  alienate  ourselves  from  it 
and  mistrust  and  abhor  it  as  an  impostor  ever  trying  to 
deceive  and  ruin  us. 

We  pray,  then,  that  we  may  see  through  its  false 
maxims,  its  seductions,  and  the  wretched  examples  of 
its  votaries;  that  it  is  made  up  of  the  three  concu- 
piscences, sensuality,  avarice,  and  pride ;  for  then  there 
is  no  doubt  we  shall  abhor  it  and  have  nothing  in 
common  with  it.  The  meditations  on  Judgment  will 
help  to  strengthen  us  in  our  resolution  to  overcome  all 
human  respect,  to  despise  the  world  and  its  judgments, 
to  mistrust  our  own  judgment  and  to  adapt  it  to  the 
unerring  judgment  of  God. 


THE   PARTICULAR  JUDGMENT. 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  picture  ourselves  as  malefactors 
in  chains  before  our  Judge  awaiting  sentence. 

Prelude  2. — Let  us  beg  grace  to  apprehend  the  rigour 
of  this  Judgment,  that  we  may  see  the  disorder  of  our 
past  life  and  may  amend  and  order  our  future  in 
accordance  with  it,  not  relying  on  our  own  or  on  any 
other  human  judgment,  but  on  that  of  God  alone. 


THE  PARTICULAR  JUDGMENT.  135 

Point  I. — Our  soul  has  to  appear  before  the  judg- 
ment-seat ;  it  may  be  on  the  sudden  or  after  full  time 
of  preparation.  In  the  instant  of  death,  the  soul  is 
confronted  with  its  Judge,  and  the  judgment  is  passed. 
From  his  bed,  and  from  the  midst  of  his  friends,  &c.,  the 
soul  has  fled  to  a  far-off  world,  alone,  naked,  stupefied, 
gazing  on  its  God  of  justice.  Picture  its  surprise  and 
terror.  In  this  life  sinners  presume  on  account  of  their 
number  and  are  protected  by  their  position,  or  wealth, 
or  cunning,  but  all  these  fail  the  sinner  before  the  just 
and  all-wise  Judge.  The  foresight  of  this  Judgment 
has  turned  countless  sinners  into  great  saints. 

"  To  escape  it  is  impossible,  to  appear  is  intolerable."^ 
And  it  may  be  passed  upon  us  at  any  time  and  in  any 
place ! 

Point  2. ---Let  us  consider  the  shame  and  confusion 
at  the  trial.  How  different  will  be  the  appreciation  of 
good  and  evil.  There  will  be  no  excuses  which  will 
avail,  no  forgetting  or  denying  of  the  charges  brought, 
whether  of  thoughts,  words,  or  deeds,  or  omission.^ 
If  we  should  be  overwhelmed  with  shame  to  feel  our 
faults  known  by  an  intimate  friend,  what  will  it  be  to 
stand  revealed  before  God  and  His  all-pure  angels? 
Bad  enough  even  if  we  had  but  one  venial  sin.  Alas, 
and  we  so  full  of  sin  !  Surely  we  ought  to  fly  from  sin 
with  horror  and  from  all  occasions  of  it,  if  it  were  only 
to  escape  this  terrible  and  overwhelming  shame  and 
terror.  And  then  to  know  that  my  fate  is  to  be 
determined  for  eternity  in  a  few  moments. 

Point  3. — Our  sentence  will  be  just  and  definitive. 
Without  any  counsel  or  pleading,  our  case  is  clear,  God 
and  His  angels  and  our  own  conscience  are  witnesses, 
and  God  Himself  is  Judge. ^ 

1  Anselm,  Med. 

2  ' '  And  all  things  that  are  done  God  will  bring  into  judgment,  for  every 
error,  whether  it  be  good  or  evil."  (Eccles.  xii.  14.) 

3  "  I  am  the  Judge  and  the  Witness,  saith  the  Lord."  (Jerem,  xxix.  23.) 


136  THE   FIRST    WEEK. 

There  is  no  place  for  supplication,  it  is  no\V  the 
hour  of  justice.  And  the  whole  process  is  over  before 
the  body  is  cold,  and  while  men  are  praising  the  dead, 
he  is  being,  perhaps,  insulted  by  devils  in  Hell.^  Let 
us  follow  the  advice  of  Ecclesiasticus,^  "  Before  thy 
Judgment  do  justice."  "  May  my  heart  be  troubled 
within  me." 

Let  us  in  our  colloquy  pray  our  Blessed  Lord,  the 
Judge  of  the  living  and  the  dead,  to  be  our  Advocate 
now,  and  to  gain  mercy  for  us  at  the  hour  of  Judgment ; 
let  us  beg  through  the  precious  Wounds  in  His  hands, 
feet,  and  side,  that  He  will  have  riiercy  on  us  whilst 
it  is  the  time  of  mercy,  so  that  He  may  not  damn  us 
when  it  is  the  time  of  justice.  Juste  judex  tdtionis,  donum 
fac  remissioitis,  ante  diem  vationis.  End  with  an  act  of 
contrition  and  "  Our  Father." 


REPETITION   OF   THE   PRECEDING. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  hear  St.  Paul :  ''  It  is  decreed  for 
all  men  once  to  die  and  after  this  the  Judgment."^ 

Prelude  2. — Let  us  beg  grace  to  realize  the  im- 
portance of  the  Judgment,  and  with  filial  fear  daily  to 
prepare  for  it. 

Point  I. — Who  is  my  Judge?  It  is  Jesus  Christ. 
He  is  good  and  merciful,  my  Brother  and  Saviour. 
Yes  !  But  He  is  also  Infinite  Justice,  and  consequently, 
such  as  He  shall  find  us,  so  will  He  judge  us.  The 
hour  and  attribute  of  mercy  is  over  as  soon  as  the  soul 

1  "  I  saw  the  wicked  buried  :  who  also  when  they  were  yet  living,  were 
in  the  holy  place,  and  were  praised  in  the  city  as  men  of  just  works  :  but 
this  also  is  vanity."  (Eccles.  viii.  10.) 

2  Ecclus,  xviii.  19. 

3  Hebrews  ix.  27. 


GENERAL   JUDGMENT.  .  137 

is  loosed  from  the  body,  and  it  flies  at  once  into  the 
arms  of  Infinite  Justice. 

Point  2. — The  examination. — Everything  will  be  fully 
exposed ;  the  benefits  and  graces  which  we  have 
received,  our  sins  of  ignorance,  forgetfulness,  dissipa- 
tion, action,  omission,  internal  and  external.  Perhaps 
I  flattered  myself  that  they  were  long  since  remitted — 
may  be  I  reckoned  on  my  good  works,  as  if  not  spoiled 
by  vanity  and  self-love.  Let  us  examine  and  judge 
ourselves  now,  that  then  we  may  not  fear  the  Judgment. 
Quid  Slim  miser  tunc  dicturus,  cum  vix  Justus  sit  securus  ? 

Point  3. — The  sentence. — Hell  for  one  mortal  sin. 
Purgatory  for  one  venial  sin.  What  woe  to  be  separated 
even  for  one  hour  from  God  and  our  Lady.  Make 
your  colloquy  to  both. 


GENERAL  JUDGMENT. 

The  General  Judgment  differs  from  the  Particular 
in  three  things.  In  the  former,  the  body  and  soul 
appear  ;  in  the  latter,  it  is  only  the  soul.  In  the  former, 
each  one  will  be  exposed  and  judged  before  the  whole 
human  race  in  the  Valley  of  Jehosophat,  and  all  shall 
be  forced  to  give  praise  and  honour  to  the  good,  and 
to  join  in  condemnation  of  the  wicked. 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  imagine  the  angels  separating 
the  good  from  the  bad,  and  the  Judge  with  His  standard, 
the  holy  Cross. 

Prelude  2. — Let  us  beg  intense  horror  of  our  sins, 
and  contempt  for  all  human  respect,  which  is  the  source 
and  origin  of  so  many  sins. 

Point  I. — The  exposure. — In  this  Judgment,  the  life 
of  each  of  us  will  be  laid  bare,  from  the  cradle  to  the 
grave.     Our  every  thought,  word,  and  action,  sins  of 


138  THE  FIRST    WEEK. 

commission  and  of  omission,  all  will  be  exposed  in 
all  their  meanness  and  deformity.  The  graces  and 
benefits  which  we  have  received,  and  those  special 
supernatural  favours  which  have  been  lavished  upon 
us  and  won  for  us  by  the  Passion,  Wounds,  and  Death 
of  our  Blessed  Lord,  all  will  be  proclaimed  to  the  whole 
human  race. 

What  a  weight  of  obligations  we  have  incurred  as 
children  of  God  and  of  our  Blessed  Mother  !  Men  will 
be  filled  with  wonder  at  the  infinite  generosity  of  God 
in  our  regard,  but  still  more  at  our  heartlessness  and 
ingratitude,  if  we  have  abused  His  merciful  love  and 
goodness  to  us.  Who  can  conceive  the  horrible  shame 
of  this  exposure  of  the  wicked,  and  the  humble  gratitude 
of  the  elect  ? 

Point  2. — The  manifestation  of  our  return  ! — The  whole 
world  will  know  our  ever}^  iniquity  and  abuse  of 
grace,  for  God  will  manifest  even  the  hidden  secrets 
of  hearts,^  and  we  shall  have  to  confess,  "  I  have  sinned, 
and  have  returned  evil  for  good."  And  we  must 
remember  that  on  that  day  every  one  will  appreciate 
sin  rightly,  with  all  its  malice,  ingratitude,  and  degrada- 
tion, and  all  this  more  intensely  when  committed  by 
those  so  especially  favoured.  Well  may  we  call  on  the 
hills  to  fall  on  us  to  crush  our  shame. 

On  the  other  hand,  if  we  have  been  during  life 
reconciled  with  God  or  lived  in  His  holy  friendship,  how 
we  shall  rejoice  that  in  us  will  be  glorified  His  infinite 
love  and  mercy-  before  the  whole  world.  Oh,  let  us 
judge  ourselves  now  with  such  just  severity,  that  then 
we  may  have  a  Judgment  of  mercy  and  clemency. 

Poiitt  3. — The  sentence  will  be  in  accordance  with 
our  merit,  secnndum  opera.  These  we  must  take  with  us, 
or  rather  they  will  be  there  awaiting  our  coming.  If 
we    have  violated    our    duties   as   creatures,   rebelled 

1  I  Cor.  iv.  5.  2  St.  John  xi.  4  ;  2  Thess.  i.  10. 


REPETITION   OF   THE  JUDGMENT.  139 

against  our  Preserver,  ignored  our  Redeemer,  been  an 
enemy  to  our  Sanctifier,  been  unfilial  to  our  Father, 
despised  our  King,  been  a  perfidious  disciple,  &c.,  or 
any  one  of  these  in  grave  matters,  why  then  we  shall 
hear,  Discedite  a  me,  &c.^  On  the  other  hand,  if  found 
not  wanting,  then  we  shall  be  welcomed  with,  Venite,  &c. 

Let  us  meditate  each  word  of  these  two  sentences 
and  make  our  choice.  In  a  spirit  of  holy  compunction, 
beg  of  our  dear  Lord  with  holy  David  to  pierce  your 
very  flesh  with  holy  fear  of  His  judgments. 

End  with  «'  Our  Father." 


REPETITION   OF   THE  JUDGMENT. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1 . — The  history, — The  world  will  be  consumed 
by  fire,  the  dead  will  arise  and  meet  for  Judgment, 
and  will  be  separated  the  good  from  the  wicked,  Jesus- 
Christ  will  pass  sentence  on  each ;  and  then  the  world 
and  time  will  be  over. 

Prelude  2. — Let  us  imagine  ourselves  in  Jehosophat» 

Prelude  3. — Let  us  beg  an  intimate  realization  of  the 
circumstances  of  the  Last  Day,  that  may  confirm  us 
in  our  hatred  of  sin,  in  contempt  for  the  world  and  its 
vanities,  and  in  a  filial  fear  of  the  power  and  justice  of 
God  our  Lord. 

Point  I. — The  destruction  of  the  world. — The  sun  and 
moon  will  go  out,  and  the  stars  shall  fall,  the  earth 
shall  shake  and  gape,  sea  shall  roar  and  will  be  lashed 
into  fury,  men  will  be  shrivelled  up  with  fear,^  animals 
and  nature  will  be  in  a  fever  to  do  vengeance  for  man's 
treatment  of  God.  Even  men  will  do  violence  to  each 
other,  and  multitudes  will  die  of  famine,  plague,  and 
fright.3 

1  St.  Matt.  XXV.  41.  2  St.  Luke  xxi.  '  St.  Matt.  xxiv. 


I40  THE  FIRST    WEEK. 

Then  all  things  will  be  set  ablaze  and  consumed. ^ 
What  folly  then  to  attach  ourselves  to  anything,  seeing 
that  it  is  only  fuel  for  the  great  fire.  And  so  passeth 
away  the  glory  of  the  world.  The  universal  silence 
will  next  be  broken  by  the  blast  of  the  trumpet  and 
the  universal  resurrection :  Surgite  mortui  et  venite  ad 
judicium.  Woe  to  those  who  ignored  or  disbelieved 
the  resurrection.  Happy  those  who  have  believed  and 
said,  Expedo  resurrectionem  mortuovum.  Imagine  the  two 
great  rivers  of  life  as  the  souls  come  pouring  from 
Heaven  and  from  Hell  to  resume  their  bodies ;  how 
fearful  the  meeting  of  the  latter,  how  beautiful  that  of 
the  former  ;  what  horror,  shame,  confusion,  and  despair, 
at  the  union  of  souls  with  bodies  on  the  part  of  the 
wicked. 

Point  2.  —  The  appearance  of  Jesus  Christ.  —  Angels 
will  then  herald  the  coming  of  our  Lord,  bearing  His 
emblem,  the  holy  Cross,  to  the  delight  of  the  good  and 
despair  of  the  wicked.  Next  He  will  take  His  seat, 
surrounded  by  all  the  hosts  of  the  spirit  world  and 
resplendent  with  mighty  power  and  majesty.  What 
a  tremendous  contrast  between  this  and  His  first 
coming !  Now  Heaven,  earth,  and  Hell  itself  are 
bound  to  join  in  one  great  act  of  adoration  of  the  Man- 
God  and  King  of  creation. 

Then  shall  the  great  parting  take  place.  The  good 
on  the  right  hand  shall  lift  up  their  heads,  for  the  hour 
of  their  redemption  is  at  hand ;  but  the  wicked  on  the 
left,  full  of  hatred  and  despair,  will  cry  out,  "  These 
are  they  whom  once  we  held  in  derision.  We  fools 
esteemed  their  lives  madness,  and  their  end  without 
honour.  See  how  now  they  are  counted  amongst  the 
sons  of  God,"  &c.  The  rich  are  reduced  to  miserable 
beggary,  superiors  to  slavery,  learned  to  folly,  &c. 
O  God,  make  us  now  poor,  humble,  unknown,  and 
1  2  St.  Peter  iii.  7. 


REPETITION  OF  THE  JUDGMENT.  141 

despised,  with  Thee,  that  on  that  day,  with  Thee,  we 
may  rejoice  and  glorify  Thy  me^C3^ 

Then  shall  the  Book  be  opened,  in  which  all 
things  are  contained  on  which  judgment  is  to  be  passed, 
for  the  glorification  of  the  good,  who  in  life  have  b}^ 
tears  of  repentance  and  good  works  repaired  their 
offences  and  laid  up  treasures  in  Heaven,  and  for  the 
eternal  and  universal  shame  of  the  wicked,  whose  evil 
deeds  will  cling  to  them — tua  opera  sunms  non  te  derelin- 
qiiemuy — and  cannot  be  shaken  off. 

Point  3. — The  sentence. — Venite — come,  the  winter  is 
over  with  its  storms,  its  sufferings,  its  trials,  and  its 
tears,  come,  ye  blessed  of  My  Father,  blessed  in  body 
and  in  mind — come  to  your  thrones.  Your  crowns  and 
sceptres  are  awaiting  you.  Oh !  the  glory  and  the 
raptures  of  that  great  day  for  the  good.  Surely  this  of 
itself  would  be  reward  enough  for  ages  of  hard  labour 
and  sufferings. 

On  the  other  hand,  with  terrible  voice  and  counten- 
ance He  will  say  to  the  wicked :  Depart,  begone  from 
Me  whom  ye  would  not  have,  whom  ye  scorned, 
despised,  and  rejected  ;  but  take  the  curse  of  3'our  God 
along  with  you,  and  begone  to  everlasting  fire.  *' And 
these  shall  go  into  everlasting  torment,  but  the  just 
into  everlasting  life."  Heaven's  gates  will  be  flung 
wide  open  for  the  triumphant  entry  of  Jesus  Christ  and 
His  saints,  and  the  gates  of  Hell  will  be  closed  for  ever 
upon  the  wretched  victims  of  His  wrath.  Who  can 
ever  dream  of  exposing  himself  to  the  danger  of  sin, 
or  will  harbour  any  attachment  to  the  riches,  pleasures, 
and  honours  of  this  miserable  world,  when  he  sees  what 
is  to  be  the  end  of  such  folly  and  madness.  Let  us 
pray,  Ne  me  perdas  ilia  die.  Here  burn,  here  cut,  here 
spare  me  not,  only  spare  me  for  eternity.^ 

End  with  **  Our  Father." 

1  Augustine. 


142  THE   FIRST    WEEK. 


THE   SHORTNESS   OF   TIME. 

To  strengthen  us  in  our  detachment  from  the  world 
and  from  its  seductions,  and  to  increase  our  contempt 
for  it,  is  the  object  of  this  meditation. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  imagine  ourselves  as  criminals 
brought  out  to  suffer  death. 

Prelude  2. — Let  us  beg  a  deep  and  practical  convic- 
tion of  the  shortness  of  time  and  the  hoUowness  of  all 
the  things  of  earth. 

Point  I. — Time  is  short.  Some  count  thirty,  forty, 
may  be  sixty  years.  Recalling  the  years  we  have  lived, 
how  quickly  they  have  gone ;  and  how  chequered  and 
painful  is  the  remembrance  which  they  have  left  behind : 
"  Man  living  for  a  short  time  is  filled  with  many 
miseries."  What  remains  will  likewise  go,  and  with 
greater  apparent  rapidity.  Take  away  the  time  of 
infancy,  time  spent  in  sleep,  in  meals,  and  unnecessary 
amusements,  how  little  serious  remains,  even  in  a  long 
life !  How  many  years  spent  in  disgrace  before  God, 
how  many  in  a  life  of  tepidity  and  routine.  Alas  !  how 
fearfully  short  have  been  our  lives,  and  how  few  the 
years  spent  for  Heaven  and  eternity !  Almost  as  few 
as  those  spent  ordinarily  in  learning  a  trade  or 
profession. 

Point  2. — Time  is  short.  Job  lived  until  nearly  three 
hundred  years  old,  and  yet  he  counts  them  as  nothing — 
they  are  gone  quicker  than  the  rider  borne  along  on  his 
courser,  than  a  vessel  before  the  wind,  like  leaves  before 
the  autumn  blasts,  or  a  flower  just  budding  when  it  is 
trodden  underfoot.  What  then  is  time  to  eternity  ? 
Count  all  the  seconds  of  your  life,  and  let  us  suppose 
them  to  be  years,  still  they  would  be  nothing  but  a 


THE  SHORTNESS   OF  TIME.  143 

dream  to  eternity,  and  yet  on  the  right  use  of  these 
short  days  depends  our  eternity. 

Point  3. — Then  what  a  folly  to  allow  ourselves  to  be 
affected  by  the  things  of  this  world,  by  its  false  and 
fleeting  pleasures,  its  honours,  and  all  that  it  boasts  of, 
loves,  and  esteems.  Prudence  insists  upon  it  that  we 
should  detach  ourselves  from  them ;  reason  declares 
that  an  immortal  spirit  cannot  find  satisfaction  in  things 
which  are  stamped  with  mortality;  experience  proves 
that  they  are  the  vanity  of  vanities,  and  that  they  beget 
only  affliction  and  nausea.  Faith  and  reason  both  incul- 
cate the  necessity  at  all  times  and  in  all  circumstances 
of  regulating  our  lives  v/ith  a  view  to  our  eternity. 

In  our  colloquy  let  us  earnestly  beg  this  grace  of 
God,  and  end  with  '*  Our  Father." 

The  meditations  which  have  occupied  us  up  till  now 
are  calculated  to  fill  us  with  a  holy,  salutary  fear  of 
God,  the  Almighty,  all  wise,  all  just,  and  all  holy;  and 
at  the  same  time  they  must  have  impressed  us  with  a 
conviction  of  our  own  unworthiness,  sinfulness,  and 
ingratitude.  Were  we  to  end  the  first  part  of  the 
Exercises  here,  there  would  be  danger  of  our  hearts 
becoming  contracted  and  depressed,  and  of  our  aban- 
doning our  resolutions  to  avoid  all  sin  for  the  time  to 
come,  and  to  order  our  lives  in  future,  through  an 
absence  of  holy  confidence  in  God.  It  is  through  want 
of  this  humble  confidence  that  so  many  fail  to  perse- 
vere, and  find  the  yoke  of  God's  service  bitter,  and  the 
burden  too  heavy.  If  we  would  run  in  the  way  of 
God's  commandments,  and  make  rapid  progress  in 
God's  service,  it  is  necessary  that  we  put  our  confidence 
in  Him,  and  then  we  shall  be  able  to  say  with  holy 
David,^  *'  I  have  run  in  the  way  of  Thy  commandments, 
when  Thou  didst  enlarge  my  heart,"  whilst  we  must 

1  Psalm  cxviii.  32. 


144  THE  FIRST    WEEK. 

feel  at  the  same  time  that  of  ourselves  we  are  useless 
servants,  and  incapable  of  doing  anything  good.  To 
inspire  this  humble  and  confiding  spirit,  and  at  the 
same  time  a  feeling  of  gratitude  to  God,  we  may  make 
any  of  the  three  following  meditations.  Each  of  them 
is  calculated  also  to  fill  us  with  those  dispositions  which 
are  required  to  make  a  good  confession,  which  is  one  of 
the  objects  of  this  first  part  of  the  Spiritual  Exercises, 
as  we  have  already  said. 


THE  ALLEGORY  OF  THE  PRODIGAL.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  place  ourselves  in  the  crowd 
around  our  Blessed  Lord,  all  attention  to  His  words 
regarding  the  Prodigal. 

1  "And  He  said  :  A  certain  man  had  two  sons.  And  the  younger  of 
them  said  to  his  father  :  Father,  give  me  the  portion  of  substance  that 
falleth  to  me.  And  he  divided  unto  them  his  substance.  And  not  many- 
days  after,  the  younger  son  gathering  all  together,  went  abroad  into  a  far. 
country  :  and  there  wasted  his  substance,  Hving  riotously.  And  after  he 
had  spent  all  there  came  a  mighty  famine  in  that  country,  and  he  began  to 
be  in  want.  And  he  went  and  cleaved  to  one  of  the  citizens  of  that 
country.  And  he  sent  him  into  his  farm  to  feed  swine.  And  he  would 
^ain  have  filled  his  belly  with  the  husks  the  swine  did  eat  ;  and  no  man 
gave  unto  him.  And  returning  to  himself,  he  said  :  How  many  hired 
servants  in  my  father's  house  abound  with  bread,  and  I  here  perish  with 
hunger  ?  I  will  arise,  and  will  go  to  my  father,  and  say  to  him  :  Father,  I 
have  sinned  against  Heaven  and^before  thee  ;  I  am  not  now  worthy  to  be 
called  thy  child  ;  make  me  as  one  of  thy  hired  servants.  And  rising 
he  came-  to  his  father.  And  when  he  was  yet  a  great  way  off,  his  father 
saw  him,  and  was  moved  with  compassion,  and  running  to  him  fell  upon 
his  neck  and  kissed  him.  And  the  son  said  to  him  :  Father,  I  have  sinned 
against  Heaven  and  before  thee,  I  am  not  now  worthy  to  be  called  thy  son. 
And  the  father  said  to  his  servants  :  Bring  forth  quickly  the  first  robe,  and 
put  it  on  him,  and  put  a  ring  on  his  hand,  and  shoes  on  his  feet :  and 
bring  hither  the  fatted  calf,  and  kill  it,  and  let  us  eat  and  make  merry  : 
because  this  my  son  was  dead,  and  is  come  to  life  again,  was  lost  and  is 
found.     And  they  began  to  be  merry."  (St.  Luke  xv.  ii — 24.) 


THE   ALLEGORY  OF  THE  PRODIGAL.  145 

Prelude  2. — Let  us  beg  a  deep  sorrow  and  confusion 
for  having  too  truly  imitated  the  Prodigal  in  leaving 
his  father,  and  the  grace  to  imitate  him  in  his  repent- 
ance and  in  his  return  home. 

Point  I. — His  departure. — Let  us  consider  the  happi- 
ness of  the  father  and  children,  as  long  as  they  were 
innocent ;  happ}^  in  their  mutual  love,  happy  in  having 
all  which  they  could  desire,  and  honoured  and  respected 
by  all  the  household.  But  as  time  goes  on  the  younger 
child  begins  to  feel  the  weariness  and  restraint  of 
his  home,  falls  into  bad  company,  joins  in  idle  and 
mischievous  conversations,  becomes  affected  by  bad 
example,  indulges  in  and  is  carried  away  by  a  love 
of  pleasure,  gratifies  his  passions,  and  ends  in  a 
resolution  to  break  loose  from  restraint  and  to  assert 
his  independence.  In  vain  do  his  friends  and  his 
afflicted  father  admonish  him  and  try  to  counsel 
him.  He  resents  their  advice,  and  disregards  their 
admonitions;  and  at  last,  heedless  of  the  pain 
which  his  thoughtless  and  selfish  folly  inflicts  on 
his  parent,  he  boldly  asks  for  the  portion  of  inherit- 
ance destined  for  him,  and  resolves  to  leave  his 
father's  roof.  Though  he  has  no  claim  to  anything, 
and  has  wanted  for  nothing,  the  sorrowing  father 
grants  his  request ;  and  he  departs  for  a  far  distant 
country.  Surely  our  Blessed  Lord  here  is  giving 
in  prophecy  our  own  history.  Oh,  how  happy 
were  we  as  from  infancy  we  gradually  advanced  in 
years.  We  were  children  of  our  Heavenly  Father, 
who  loved  us,  and  whom  we  loved  in  return.  We 
wanted  for  nothing,  for  in  God  and  in  the  Holy  Ghost 
within  us,  and  in  our  elder  Brother  Jesus,  we  had  all 
things,  and  we  possessed  the  title-deeds  to  eternal 
glory  ;  and  one  of  God's  ministers  attended  on  us  as 
our  guardian  and  protector.  But  alas !  the  day  when 
we  claimed  our  free-will  from  God,  and  abused  it,  and 

K 


146  THE   FIRST    WEEK. 

went  to  a  far  distant  country !  How  far !  Longe  est 
Domimis  ah  impiis.'^ 

Point  2. — Disorders  and  miserable  state  of  the  Prodigal. — 
Like  the  wild  ass  of  the  desert, ^  he  Hfts  his  head, 
and  fresh  in  his  freedom,  rushes  whithersoever  he  wills, 
having  none  for  his  master ;  he  spends  his  time  in 
feastings  and  debauch,  in  company  with  false  friends 
and  flatterers  who  sponge  upon  him.  His  means  at 
length  are  exhausted,  he  contracts  debt  upon  debt,  until 
he  loses  all  credit,  is  abandoned  by  his  friends,  becomes 
insolvent,  and  his  goods  are  sold.  He  is  reduced  to 
misery,  starvation,  and  must  needs  beg  for  bread,  and 
at  last  seeks  some  occupation  ;  but  at  first  in  vain,  until 
out  of  mere  compassion,  he  is  accepted  as  a  swine- 
herd !  Poor  young  man,  once  so  happy,  now  so  worn, 
so  wan,  so  miserable !  He  is  so  poorly  fed  that  he 
must  needs  satisfy  his  hunger  b}^  eating  of  "  the  husks 
of  which  the  swine  did  eat." 

Alas !  when  the  passions  break  loose,  all  merit  is 
lost,  and  we  fall  from  one  abyss  into  another ;  w^  are 
ashamed  of  our  excesses,  yet  are  drawn  on  by  habits, 
until  we  reduce  ourselves  to  the  level  of  the  brute 
creation.  Still  we  can  never  be  happy,  never  contented, 
there  is  always  a  famine  in  the  heart  of  him  who  has 
banished  God,  for  there  is  nothing  on  earth  that  can 
possibly  fill  it,  or  content  it.  Oh,  what  a  life  for  one 
who  was  the  child  of  God. 

Point  3. — The  return. — Weak,  starved,  weary,  and 
despised,  he  thinks  of  his  father  and  his  home.  His 
father,  whom  he  wounded,  insulted,  and  dishonoured  ; 
his  home,  where  he  was  once  so  respected,  and  where 
he  was  so  happy,  whilst  now  here  he  is  perishing  with 
hunger.  And  in  his  father's  Iiouse  the  lowest  menial 
has  plenty  of  food,  and  abounds  with  Bread.  He 
resolves  within  himself  to  arise  at  once  and  go,  he  will 

1  Prov.  XV.  29.  2  Job  xxiv.  5. 


THE  ALLEGORY  OF  THE  PRODIGAL.  147 

tell  his  father  that  he  is  sorry,  that  he  has  sinned,  that 
he  has  forfeited  his  sonship,  and  will  be  happy  to  be  as 
a  servant.  The  way  is  long,  he  may  die  on  the  way; 
his  injured  father  may  spurn  him  from  his  door ;  his 
equals,  and  the  very  servants,  may  mock  and  scoff  at 
him.  Be  it  so,  he  will  go,  and  go  at  once.  Let  us 
follow  him.  He  falls,  but  rises  again,  and  persists  on 
his  way ;  often  he  rests  through  weakness  and  fatigue. 
A  thousand  thoughts  agitate  his  soul.  Does  his  father 
live  ?  What  will  he  say  ?  How  shall  he  answer  ? 
Meanwhile  the  good  old  man  is  thinking  of  and 
mourning  for  his  child,  and  while  yet  afar  off,  love  gives 
keenness  to  that  father's  eye,  and  he  goes  forth  to  meet 
his  penitent  child,  kisses  him,  and  orders  fresh  robes  to 
be  brought,  and  rings  and  sandals  for  his  hands  and 
feet,  and  a  great  banquet  to  be  prepared  to  celebrate 
the  return  of  the  long-lost  child.  Here  is  our  title-deed 
to  a  welcome  from  our  Heavenly  Father,  if,  like  the 
Prodigal,  we  return  to  Him.  Let  us  imitate  him  in 
humiHty,  in  sorrow,  in  breaking  loose  from  our  evil 
habits  and  occasions  of  sin,  and  then  we  may  rely  upon 
a  like  reception  from  our  Father  who  is  in  Heaven. 

Make  your  colloquy  to  our  Blessed  Mother,  to  Jesus 
Christ,  and  to  the  Eternal  Father,  giving  thanks,  con- 
fessing the  ingratitude  of  the  past,  making  resolutions 
for  the  future,  and  praying  for  the  grace  of  unswerving 
confidence  for  the  time  to  come. 

End  with  *'  Our  Father." 

Note. — For  those  who  are  striving  to  lead  a  good 
life,  but  yet  are  at  times  inclined  to  relax  their  efforts, 
and  to  grow  sluggish  and  indifferent,  and  to  indulge  in 
independence,  self-ease,  &c.,  this  allegory  may  be  use- 
fully applied  for  the  acquiring  and  confirming  of  our 
resolutions  to  amend,  and  for  the  strengthening  of  our 
confidence  in  the  loving  mercy  of  God  our  Father. 


148  THE  FIRST    WEEK. 


CONVERSION   OF   ST.  PETER.i 

Commencement  and  preparatory  prayer  as  usual. 

Pvelude  i. — Brief  history  of  the  contemplation.  We 
read  that  Peter,  full  of  love  for  Jesus  Christ,  after 
protesting  thrice  that  he  would  never  betray  Him,  put 
himself  into  the  occasion  of  doing  so,  and  fell :  but  by 
the  loving  glance  of  our  Blessed  Lord,  and  the  crowing 
of  the  cock,  he  is  recalled  to  repentance,  and  by  his 
tears  he  regained  forgiveness. 

Prelude  2. — Let  us  imagine  Peter  going  apart, 
weeping  and  beating  his  breast. 

Prelude  3. — Let  us  beg  what  we  want,  namely,  that 
Jesus  would  look  mercifully  upon  us,  and  move  us  also 
to  repentance,  and  to  true  confidence. 

Point  I. — Let  us  see  the  call  of  Peter.  No  sooner 
was  he  called  than  he  boldly  and  generously  responded, 
giving  himself  to  Jesus,  and  abandoning  all  else.^  His 
fervour  and  love  never  flagged.  He  was  the  first  to 
confess  his  faith  in  the  Divinity  of  the  Son  of  Man,  and 
was  especially  blest  and  favoured  by  our  Lord. 

Here  let  us  reflect  how  He  has  also  called  us  at  least 
to  His  Holy  Church,  whereby  we  become  members  of 
His  family  and  of  His  mystical  Bod}^  And  when  we 
made  our  First  Communion,  how  fervent  we  were,  how 

1  "But  Peter  sat  without  in  the  court;  and  there  came  to  him  a 
servant-maid  saying :  Thou  also  wast  with  Jesus  the  Galilean.  But  he 
denied  before  them  all,  saying  :  I  know  not  what  thou  sayest.  And  as  he 
went  out  of  the  gate,  another  maid  saw  him,  and  she  saith  to  them  that 
were  there  :  This  man  also  was  with  Jesus  of  Nazareth,  And  again  he 
denied  with  an  oath  :  that  I  know  not  the  man.  And  after  a  little  while 
they  came  that  stood  by,  and  said  to  Peter  :  Surely  thou  also  art  one  of 
them.  Then  he  began  to  curse  and  to  swear,  that  he  knew  not  the  man." 
{St.  Matt.  xxvi.  69—75.) 

-  "Then  Peter  answering  said  to  Him  :  Behold  we  have  left  all  things 
and  have  followed  Thee."  (St.  Matt.  \\x.  27.) 


CONVERSION   OF  ST.  PETER.  149 

we  pledged  to  Him  our  love,  and  our  resolution  to  cling 
to  Him,  and  never  again  to  abandon  Him. 

So  during  the  three  years  we  see  Peter  casting  out 
devils,  present  on  Thabor  at  the  Transfiguration,  at 
the  Last  Supper,  refusing  to  allow  Jesus  to  wash  his 
feet,  &c.  We  too  for  a  time  perhaps  were  fervent  and 
faithful.  Or  if  called  to  Religion,  we  at  first  were 
so  fervent,  and  diligent  in  prayer  and  all  other 
duties,  &c. 

Point  2. — His  fall. — In  the  Garden  he  sleeps  thrice, 
even  though  twice  awaked  by  his  Master,  and  told  to 
pray.  Then  he  follows  Him  from  afar ;  next  goes  and 
warms  himself,  and  joins  the  bad  company  gathered 
round  the  fire,  and  so  he  falls.  Alas !  what  a  fearful 
fall.  Have  we  too,  favoured  like  St.  Peter  with  special 
graces,  grown  remiss  in  prayer,  sought  self-ease, 
indulged  in  evil  or  worldly  company,  acted  through 
vanity  or  other  perverse  intention,  and  so  come  to  fall  ? 
How  often  do  we  find  that  by  neglect  of  prayer,  by 
self-indulgence,  and  by  a  worldly  spirit,  we  gradually 
expose  ourselves  to  fall. 

Point  3. — His  repentance. — He  at  once  abandons  the 
occasions  of  his  sin,  is  overwhelmed  with  shame  and 
horror,  and  for  the  rest  of  his  life  his  cheeks  became 
furrowed  by  the  big,  hot  tears  he  shed  daily ;  and  he 
hurries  off  to  the  house  where  Mary  was  staying  with 
some  disciples  to  tell  them  of  his  crime  and  to  seek  for 
comfort. 

But  how  did  Jesus  treat  him  ?  His  first  apparition 
is  to  him.  He  prays  that  his  faith  may  never  fail.  He 
appoints  him  His  Vicar,  and  the  visible  foundation  and 
Head  of  His  Church.  Oh !  what  a  lesson  for  us.  If 
He  thus  spared  His  favoured  Apostle,  so  also  will  He 
spare  us  if,  like  Peter,  we  repent,  and  fly  from  the 
occasions  which  expose  us  to  sin,  and  try  to  imitate 
his  love  and  confidence. 


13© 


THE  FIRST    WEEK. 


End  with  a  colloquy  to  our  Blessed  Lady  and  to 
our  Blessed  Lord.     *'  Our  Father." 


CONVERSION    OF   MAGDALENE. 

Commencement  and  preparatory  prayer  as  usual. 
Prelude  i. — The  brief  history  is  recorded  by  St.  Luke, 


c.  Vll. 


Prelude  2. — Let  us  place  ourselves  in  the  dining-hall 
of  Simon  the  Pharisee,  where  Mary  is  kneeling,  weeping 
at  the  feet  of  Jesus. 

Prelude  3. — Let  us  beg  what  we  most  should  desire, 
that  we  may  hear  the  call  of  our  Blessed  Lord,  and 
may  return  to  His  love  and  never  again  be  separated 
from  Him. 

Poiitt  I. — Earnestly  had  our  Lord  longed  for  the 
conversion  of  Mary.  She  was  gifted  with  beauty,  in 
the  full  bloom  of  life,  favoured  with  talent,  and  affable 

1  "And  standing  behind  at  His  feet,  she  began  to  wash  His  feet  with 
tears,  and  wiped  them  with  the  hairs  of  her  head,  and  kissed  His  feet,  and 
anointed  them  with  the  ointment.  And  the  Pharisee  who  had  invited  Him, 
seeing  it,  spoke  witliin  himself,  saying  :  This  Man,  if  He  were  a  propliet, 
%vould  know  surely  who  and  what  manner  of  woman  this  is  that  touches 
Him,  that  she  is  a  sinner.  And  Jesus  answering  said  to  him  :  Simon,  I 
have  somewhat  to  say  to  thee.  But  he  said  :  Master,  say  it.  A  certain 
creditor  had  two  debtors,  the  one  owed  five  hundred  pence,  and  the  other 
fifty.  And  whereas  they  had  not  wherewith  to  pay,  he  forgave  them  both. 
Which  therefore  of  the  two  loveth  him  most  ?  Simon  answering  said  :  I 
suppose  that  he  to  whom  he  forgave  most.  And  He  said  to  him :  Thou 
hast  judged  rightly.  And  turning  to  the  woman  he  said  unto  Simon  : 
Dost  thou  see  this  woman?  I  entered  thy  house;  thou  gavest  Me  no 
water  for  My  feet  ;  but  she  with  tears  hath  washed  My  feet,  and  with  her 
hairs  hath  v^iped  them.  Thou  gavest  Me  no  kiss  ;  but  she,  since  she  came 
in,  hath  not  ceased  to  kiss  My  feet.  My  head  with  oil  thou  didst  not 
anoint  ;  but  she  with  ointment  hath  anointed  My  feet ;  wherefore  I  say  to 
thee  :  Many  sins  arc  forgiven  her,  because  she  hath  loved  much.  But  to 
whom  less  is  forgiven,  he  loveth  less.  And  He  said  to  her  :  Thy  sins  are, 
forgiven  thee.  .  .  .  And  He  said  to  the  woman  :  Thy  faith  hath  made  thee 
safe,  go  in  peace."  (St.  Luke  vii.  38 — 50.) 


CONVERSION   OF  MAGDALENE.  151 

of  speech ;  and  consequently  men  easily  fell  a  prey  to 
her  charms.  Her  dress  and  general  bearing,  as  well  as 
her  position  in  society,  all  made  her  more  dangerous ; 
and  her  dissipated  life,  her  unbridled  passion,  and  her 
vanity  entangled  her  more  every  day  in  the  chains  and 
bonds  of  the  world  and  of  sin.  All  her  gifts  were 
employed  by  her  against  her  God  who  had  bestowed 
them  on  her. 

But  on  a  day  she  saw  a  crowd  round  the  house  of 
Simon,  and  approached  and  entered  the  hall.  She 
looked  upon  the  open  face  of  Jesus,  on  which  modesty 
was  enshrined,  she  heard  the  gentle  words  that  fell  from 
His  lips,  and  became  rapt  in  attention — her  heart  was 
inflamed  with  love  and  confidence,  for  His  words  were 
especially  adapted  to  her.  Grace  masters  her  ;  and  full 
of  indignation  at  the  haughty  and  inhospitable  manner 
in  which  He  had  been  received  by  His  host,  she 
dishevels  her  hair,  flings  herself  on  her  knees  at  His 
feet,  washes  His  feet  with  her  tears,  and  wipes  them 
with  her  hair,  and  anoints  them  with  precious  ointment. 
Her  heart  meanwhile  is  broken  with  grief  at  the  loath- 
some sight  of  the  corruption  of  her  soul  and  her  rnan}^ 
iniquities,  and  pleads  for  mercy,  feeling  confidence  that 
her  prayer  will  be  heard.  Let  us  consider  how  guilty 
we  too  have  been,  how  many  inspirations  we  have 
received  ;  of  how  many  sins  of  commission  and  omission, 
of  scandal  and  bad  example,  we  have  been  guilty. 
And  when  the  same  Jesus  calls  us  and  urges  us  to 
return,  how  sadly  difl'erent  is  our  answer  to  His  call. 
Where  is  our  sorrow  ?  What  our  thoroughness  in 
giving  up  the  occasions  of  sin,  and  rooting  out  our 
inordinate  attachments. 

Point  2. — The  predominant  feeling  in  Magdalene 
was  that  of  love  of  our  Lord :  she  feels  that  He  alone 
can  still  the  tempest  in  her  soul.  His  every  sense 
attracts  her,  and  convinces  her  that  He  will  forgive  all, 


152  THE   FIRST    WEEK. 

and  will  heal  her  wounded  spirit.  And  her  confidence 
was  well  founded.  For  Jesus  addresses  His  pharisaical 
host  and  declares  to  him  that  her  many  sins  are  forgiven 
her,  and  turning  to  her  He  says,  "  All  thy  sins  are 
forgiven  thee.     Go  now  in  peace." 

He  utters  no  word  of  reproach,  but  welcomes  her 
and  encourages  her,  filling  her  soul  with  perfect  peace. 
Let  us  imitate  the  thoroughness  of  Magdalene,  and  we 
shall  meet  with  the  same  reception  on  the  part  of  our 
Blessed  Lord,  Bonus  est  Doniinus  sperantihus  in  illum^ — 
''  The  Lord  is  good  to  them  that  trust  in  Him." 

Point  3. — Magdalene  by  a  single  blow  broke  asunder 
all  the  chains  of  wantonness  and  profane  love  which 
bound  her.  She  abandoned  all  worldly  show  and  vanity, 
and  all  human  respect.  She  bids  an  eternal  farewell  to 
all  her  former  friends  and  partners  in  guilt,  holding 
them  in  abomination.  In  her  trials  and  temptations 
she  remains  staunch  and  faithful,  supported  by  her  love 
of  and  confidence  in  our  Blessed  Lord :  who  on  His 
side  makes  her  sacrifices  sweet  and  pleasant  to  her, 
and  fills  her  soul-  with  holy  joy.  He  comforts  her, 
commends  her,  boldly  and  openly  defends  her,  and 
declares  that  what  she  has  done  shall  be  announced 
throughout  the  whole  world  wheresoever  His  Gospel 
shall  be  preached.  He  honours  her  by  choosing  her  to 
be  present  at  His  Death  at  the  foot  of  the  Cross,  and 
by  appearing  to  her  the  first  of  all  women  after  His 
Death,  if  we  except,  of  course.  His  own  Blessed  Mother. 

But  what  is  the  goodness  of  our  Lord  to  Magdalene 
compared  with  what  He  has  shown  to  us  ?  He  has  not 
once,  but  times  without  number  pronounced  His  forgive- 
ness of  our  manifold  sins.  He  has  heaped  endless 
graces  upon  us.  He  has  given  us  the  greatest  of  all 
gifts.  His  own  adorable  Body  and  Blood,  that  we  may 
not  only  possess  Him,  but  that  He  may  be  our  very 

1  Lament,  iii,  29. 


-    CONVERSION  OF  MAGDALENE.  153 

food,  and  that  not  once  or  on  rare  occasions,  but  as 
often  as  we  choose  to  receive  Him.  Oh,  who  will  not 
love  Him  then,  who  will  not  have  unbounded  confidence 
in  Him  ?  Who  will  hesitate  to  give  himself  to  Jesus, 
who  has  given  Himself  thus  to  us  ? 

In  our  colloquy  let  us  say  with  our  whole  hearts : 

0  Jesus,  Thou  has  conquered.  I  throw  myself  a 
contrite  sinner  at  Thy  sacred  feet.  Vouchsafe  to  receive 
Thy  poor  and  unworthy  supphant,  and  henceforth  may 

1  be  Thine  alone. 

End  with  "  Our  Father." 


THE   SECOND    WEEK. 


THE  ILLUMINATIVE  WAY. 

1.  Like  the  Israelites,  who  after  long  years  of 
slavery  in  Egypt,  at  length  were  rescued  by  God  under 
the  guidance  of  His  servant  Moses,  from  their  cruel 
captivity  and  from  the  miseries  which  they  endured 
under  the  galling  tyranny  of  the  Pharoahs,  so  have  we 
been,  by  the  loving  mercy  of  the  same  God,  freed  from 
the  far  heavier  slavery  and  more  terrible  oppression  of 
the  devil,  that  enemy  of  our  human  nature,  and  from 
the  more  fearful  miseries  in  which  our  sins  and 
inordinate  affections  have  plunged  us.  The  chains  with 
which  our  unbridled  passions  and  the  wiles  of  the  devil 
had  bound  us  have  been  broken,  and  we  have  once 
again  been  set  free. 

2.  But  before  the  people  of  Israel  could  reach  the 
land  which  God  promised  them,  the  land  flowing  with 
milk  and  honey,  they  had  to  spend  forty  years  in  much 
suffering ;  they  had  to  endure  hunger  and  thirst,  they 
had  to  wander  in  long  journeyings  and  weary  watchings 
amidst  the  barren  sands  of  the  desert ;  and  in  constant 
and  hard-fought  battles  they  had  to  overcome  powerful 
enemies  who  often  seemed  to  threaten  them  with  certain 
destruction.  "By  the  mercy  of  the  Lord  they  were 
not  consumed,"  but  at  length  under  His  special 
guidance  and  protection  they  attained  the  end  of  their 
journey.     We,  too,  after  attaining  our  freedom  are  to 


THE  ILLUMINATIVE    WAY.  15 

make  our  way  to  the  promised  land,  to  our  everlasting- 
country  ;  but  our  road  lies  through  a  desert  land,  and  is 
beset  with  many  hardships  and  dangers,  and  at  any 
time  and  in  all  times  we  are  exposed  to  the  fierce 
assaults  of  the  enemy  of  our  human  nature,  and  to  the 
no  less  dangerous  attacks  of  our  own  rebellious  passions 
and  vicious  inclinations,  and  must  be  constantly  on  our 
guard  against  surprises  and  ready  to  combat  and  repel 
our  foes. 

3.  This  is  the  reason  why  in  this  second  part  of  the 
Exercises  St.  Ignatius  so  often  speaks  of  war  and 
conquest,  and  represents  our  Blessed  Lord  as  our  King 
and  Captain,  "  Our  Lord  is  a  Man  of  war,"  1  the  Captain 
of  the  elect ;  whilst  he  represents  the  devil  as  the  arch- 
rebel  and  the  head  of  the  hosts  of  darkness. 

4.  In  all  the  contemplations  we  see  the  spiritual 
warfare  we  are  called  upon  to  wage,  against  the  devil, 
the  world,  and  our  corrupt  nature,  and  against  our 
undue  attachment  to  the  persons  and  things  of  this 
world. 

5.  In  order  that  we  in  our  fallen  nature  might 
succeed  in  attaining  our  journey's  end,  it  was  necessary 
that  our  Lord  should  come  to  point  out  to  us  our  way, 
and  that  He  should  pay  our  ransom,  and  should  provide 
us  with  the  weapons  and  means  of  securing  the  victory,- 
and  should  be  ''our  way,  our  truth,  and  our  life."^ 
Therefore  He  came  with  our  ransom  in  one  hand,  with 
a  sword  in  the  other,"^  and  He  put  Himself  at  our  head, 
and  combats  with  us.  He  sets  us  in  His  Life  an 
example  which,  in  whatever  state  of  life  we  may  be,  is 
eminently  practical,  and  is  also  glorious,  for  as  He  has 

^  Exodus  XV.  3, 

'  "  But  thanks  be  to  God,  who  hath  given  us  the  victory  through  our 
Lord  Jesus  Christ."  (i  Cor.  xv.  57.) 

2  St.  John  xiv.  6. 

•*  "  Do  not  think  that  I  came  to  send  peace  upon  earth.  I  came  not  to 
send  peace,  but  the  sword."  (St.  Matt,  x,  34.) 


156         '  THE   SECOND    WEEK. 

conquered  and  been  crowned  with  victory,  so  also  shall 
we  share  in  the  fruits  of  that  victory,  if  only  we  imitate 
Him  in  the  strife. 

6.  Now  to  do  this  and  to  mould  ourselves  upon 
Him,  we  must  apply  ourselves  to  study  Him,  and 
acquire  a  practical  knowledge  of  Him  ;  of  His  exterior 
and  interior.  His  conduct,  His  virtues,  .His  ideas,  His 
intentions  and  maxims.  The  fruit  of  this  knowledge 
will  be  great  admiration,  and  the  result  of  this  will 
be  a  corresponding  energy  and  ambition  to  imitate 
Him. 

7.  To  render  ourselves  like  Jesus  Christ,  and  con- 
formable to  His  image,  is  the  one  great  object  of  the 
Christian's  life,  and  is  the  condition  without  which  it  is 
impossible  to  please  God  and  secure  eternal  happiness, 
as  St.  Paul  teaches,  "  For  whom  He  foreknew,  He  also 
predestinated  to  be  made  conformable  to  the  image  of 
His  Son  :  that  He  might  be  the  first-born  amongst  many 
brethren."  ^  Some  of  course  are  called  to  a  more,  some 
to  a  less  perfect  resemblance  and  imitation,  according  to 
the  measure  of  God's  grace  imparted  to  them  and  the 
nature  of  the  vocation  to  which  God  in  His  providence 
may  call  them.  This  depends  entirely  upon  His  own 
free  choice  ;  but  all  Christians  are  bound  in  their  several 
states  to  a  certain  degree  of  imitation. 

8.  Those  who  are  called  to  the  closest  imitation  and 
to  the  mixed  life  of  contemplation,  with  the  addition  of 
the  active  life,  as  in  the  Society  of  Jesus,  are  bound  to 
be  pre-eminently  skilled  and  exercised  in  this  part  of 
the  Exercises,^  as  without  this  we  can  hardly  hope  to 
procure  effectually  the  greater  glory  of  God,  to  strip 
ourselves  of  all  self-love  and  worldly  affections  and 
attachments,  and  to  be  men  dead  to  the  world,  crucified 
to  the  world,  and  to  whom  the  world  is  crucified,  and 
to  be  ready,  should  it  be  the  good  pleasure  of  God,  to 

1  Pomans  viii.  29.  *  Direct,  x.  §  6. 


THE  ILLUMINATIVE    WAY.  157, 

lay  down  life  itself  in  promoting  the  greater  glory  o^ 
Him  who  has  selected  us  to  this  exalted  vocation. 

g.  In  this  imitation  of  our  Blessed  Lord,  the  second 
degree  of  perfection  in  following  His  example  will  be  to 
excel  in  the  practice  of  poverty  in  spirit,  by  rooting  out 
every  inclination  to  anything  on  earth,  and  to  all  those 
comforts  or  conveniences  which  are  the  results  or  con- 
comitants of  riches,  whether  material  or  intellectual, 
natural  or  even  spiritual,  in  the  sense  in  which  we 
considered  them  in  the  Principle  or  Foundation. 

The  third  degree  will  be  to  imitate  our  Blessed 
Lord  also  in  His  actual  poverty,  such  as  we  witness 
in  His  Life  from  the  manger  of  Bethlehem  to  the 
sepulchre  on  Calvary,  and  in  His  humility  and  humilia- 
tions during  the  same  time. 

10.  Many  cannot  understand  why  St.  Ignatius  would 
have  us  meditate  on  the  mysteries  of  the  Life  of  our 
Blessed  Lord  according  to  the  points  which  he  has 
given  at  the  end  of  the  book  after  *'  Three  Methods  of 
Prayer,"  whereas  at  the  beginning  of  the  exercises  of 
the  Illuminative  Way,  in  the  meditations  on  the  Incar- 
nation and  Nativity,  he  draws  out  quite  different  points, 
considering  the  Persons,  Words,  and  Actions  involved 
in  these  mysteries,  and  then  desires  us  to  make  use  of 
the  same  form  in  all  the  other  mysteries.  The  explana- 
tion is  that  in  these  two  mysteries  he  lays  down  the 
form  and  manner  of  meditating  each  mystery,  that  we 
may  the  better  understand  the  matter  of  each  of  the 
points,  and  derive  greater  fruit  and  entertainment  from 
them,  by  this  consideration  of  the  persons,  their  words, 
or  interior  thoughts  or  sentiments  and  actions,  as  they 
occur  in  the  respective  points  of  the  mystery.  These 
latter  do  not  constitute  the  points,  but  rather  are  pro- 
posed as  considerations  suitable  and  adapted  to  each 
point. 

11.  With  regard  to  the  other  persons  who  intervene 


158  THE  SECOND    WEEK. 

in  any  of  the  mysteries,  we  may  consider  their  words 
or  sentiments,  observe  their  actions,  and  gather  from 
everything  which  occurs  reflections  and  sentiments  for 
our  spiritual  profit ;  but  we  must  in  an  especial  manner 
regard  and  study  the  Person  of  our  Blessed  Lord, 
drawing  from  Him  the  chief  and  main  lessons  of  the 
behaviour  and  conduct  we  are  to  observe  in  order  to 
glorif}^,  praise,  and  serve  God  as  He  did  ;  that  thus  we 
may  imprint  on  our  understanding  and  will,  and  implant 
in  our  soul,  the  form  and  model  of  the  Life  of  Jesus 
Christ. 

If,  with  a  sincere  and  humble  desire,  we  persevere 
and  are  constant  in  the  practice  of  this  method  of 
prayer,  we  shall  at  length  attain  the  state  of  St.  Ignatius, 
who  could  neither  speak  nor  act  without  reflecting  first 
how  Jesus  would  have  spoken  or  acted  in  similar 
circumstances.  What  wonder  that  it  was  once  said  of 
him,  that  if  the  Imitation  of  Christ  should  be  quite  lost, 
it  would  suffice  to  look  at  St.  Ignatius,  and  read  it  in 
all  his  actions'. 

12.  We  must  also  take  notice  that  in  the  contem- 
plations there  is  prescribed  an  additional  prelude  before 
the  two  which  we  have  used  in  the  preceding  medita- 
tions. In  it  we  take  a  cursory  view  of  the  history  of 
the  myster}^  which  we  are  going  to  contemplate,  not 
part  by  part  as  we  do  in  the  contemplation  itself,  but 
only  in  general.  Thus  we  take  a  general  view  of  some 
fine  painting  before  entering  on  a  minute  investigation 
of  the  beauties  of  its  several  parts.^ 

13.  During  this  part  of  our  retreat  certain  changes 
are  to  be  made  in  the  Additions  and  Annotations,  as 
St.  Ignatius  tells  us  at  the  end  of  his  fifth  contempla- 
tion.    Thus : 

In  the  second  Addition :  We  are,  upon  awaking,  to 
turn  our  mind  to  the  contemplation  which  we  are  going 

1  Direct,  xix.  §  4. 


THE   KINGDOM  OF  CHRIST.  159 

to  make,  with  an  earnest  desire  to  know  the  Eternal 
and  Incarnate  Word,  that  thereby  we  may  serve  Him 
better  and  may  follow  Him  more  closely. 

In  the  sixth  Addition :  We  are  frequently  to  recall 
the  memory  of  the  Life  and  mysteries  of  Christ  our 
Lord,  from  His  Incarnation  up  to  that  on  which  we 
are  next  going  to  meditate. 

In  the  seventh  Addition :  We  must  make  use  of 
obscurity  or  light,  of  the  fine  weather  or  not,  just  as  far 
as  they  may  conduce  to  kindle  those  affections  and 
sentiments  which  are  suitable  to  and  in  accord  with 
the  mystery  which  we  have  in  hand. 

In  the  tenth  Addition :  We  must,  above  all,  earnestly 
practise  internal  mortification,  withdrawing  every  affec- 
tion of  our  hearts  from  all  worldly  things  to  fix  them  on 
God  alone  ;  and  we  must  frequently  excite  in  ourselves 
ardent  desires  to  love  and  glorify  Him  at  all  cost,  for 
this  is  the  main  scope  of  this  part  of  the  retreat. 

14.  St.  Ignatius  also  observes  that  sometimes,  even 
though  the  exercitant  be  of  vigorous  and  robust  con- 
stitution, it  is  of  advantage  to  introduce  some  change 
by  way  of  variety  for  some  days,  either  as  to  the  hours, 
or  the  number,  or  both,  of  the  exercises  and  contem- 
plations, but  always  with  a  view  to  the  end. 


THE   KINGDOM    OF   CHRIST. 

I.  Having  by  God's  grace  laid  aside  the  old  man  of 
sin,  and  resolved  to  regulate  and  order  our  lives  for  the 
time  to  come,  we  ask  with  St.  Paul,  "  O  Lord,  what 
wilt  Thou  have  me  to  do?"  or  with  St.  Peter,  "O  Lord, 
to  whom  shall  we  go?"  And  the  answer  which  we 
receive  is,  ''  Come  and  follow  Me."  With  this  call  of 
our  Blessed  Lord  we  now  wish  to  comply,  and  hence  it 


i6o  THE  SECOND    WEEK. 

is  the  first  object  of  our  meditation  in  commencing  the 
part  of  the  exercises  of  the  Ilhiminative  Way. 

As  the  Foundation  of  all  spiritual  life  is  the  end  of 
man,  so  the  Principle  and  Foundation  of  the  second 
and  third  part  of  the  Exercises,  which  treat  of  the  Life, 
and  of  the  Passion  and  Death  of  our  Lord,  is  what 
St.  Ignatius  calls  "The  Kingdom  of  Christ."  For 
imitation  of  Him  involves  three  things,  namely,  know- 
ledge and  love  of  His  Person,  a  clear  understanding  of 
the  cause  which  He  represents,  and  which  we  are  called 
upon  to  embrace,  and  a  thorough  appreciation  of  the 
degree  of  generosity  with  which  we  should  devote  our- 
selves to  His  cause.  We  can  then  enter  in  detail  into 
His  Life  and  derive  the  profit  from  its  several  mysteries 
which  a  careful  study  of  them  is  calculated  to  produce 
-i  in  our  souls. 

Prehide  i. — Let  us  imagine  the  cities,  towns,  aud 
villages  through  which  amidst  fatigues,  poverty,  and 
ignominy  our  Lord  passed  evangelizing  His  Kingdom. 

Prelude  2. — Let  us  beg  what  we  earnestly  desire, 
namely,  not  to  be  deaf  to  His  call,  but  promptly  and 
diligentl}^  to  fulfil  His  most  holy  will. 

Point  I. — Let  us  first  by  way  of  allegorj^  picture  to 
ourselves  a  King  uniting  in  himself  all  those  qualities 
which  are  calculated  to  challenge  esteem,  respect,  love, 
and  enthusiasm,  holding  his  authority  directly  from 
God,  who  has  placed  him  on  the  throne,  and  ruling  over 
wide  dominions,  with  many  princes  as  his  tributaries. 
Under  the  guidance  of  Heaven  he  undertakes  to  pro- 
'  claim  a  crusade  against  the  infidels,  and  to  reduce  the 
countries  possessed  by  them  ;  and  he  invites  all  to  join 
him  in  this  grand  enterprise.  He  requires  from  who- 
soever shall  respond  to  his  call  the  following  conditions : 
that  he  must  be  ready  to  put  up  with  the  same  usage 
and  treatment  as  his  King,  to  bear  cheerfully  the  same 


THE  KINGDOM   OF  CHRIST.  i6i 

hardships  of  hunger,  and  thirst,  and  watching,  the  same 
fatigues  and  dangers.  On  the  other  hand,  when  the 
war  is  over,  and  the  victory  which  is  assured  by  God 
is  won,  he  shall  share  in  the  fruits  of  the  conquest,  in 
its  happiness  and  glory,  according  as  he  has  been  a 
partner  in  the  toils  and  dangers  of  the  strife.  Doubtless 
every  loyal  subject,  and  especially  those  of  noble  and 
princely  stock,  would  pledge  themselves  with  one  voice 
to  this  courteous  and  generous  monarch,  to  follow  him 
with  the  greatest  promptitude  and  devotedness  whither- 
soever he  might  be  pleased  to  lead  them.  Whosoever 
should  demur  or  hesitate  would  be  an  object  of  pity, 
ridicule,  and  contempt,  and  would  be  branded  as  a 
coward,  especially  in  such  a  noble  cause,  on  such  royal 
conditions,  and  under  such  a  generous  and  magnanimous 
sovereign. 

Point  2. — Let  us  now  come  to  the  reality,  and  see 
in  the  first  place,  (a)  Who  is  this  King  ?  He  is  the 
only-begotten  Son  of  God,  the  Lord  and  Master  of  the 
universe,  whose  subjects  we  are  by  nature,  and  to 
whom  we  essentially  owe  all  homage,  all  respect  and 
love. 

{/3)  This  mighty  Prince  has  freely  descended  from 
Heaven  to  earth  on  purpose  to  subject  to  the  will 
and  love  of  His  Father  all  mankind,  and,  having 
subdued  the  world,  the  flesh,  and  the  devil,  to 
secure  the  triumph  of  God's  glory  in  time  and  for 
eternity. 

This  design  is  infinitely  noble  and  excellent ;  it  is  an 
enterprise  as  generous  as  it  is  unselfish^  worthy  of  the 
Infinite  Being  who  comes  to  put  it  into  execution.  And 
how  glorious  it  is  to  know,  love,  and  glorify  God,  we 
may  judge  from  the  fact  that  the  Son  of  God  Himself, 
who  wanted  for  nothing,  and  is  the  Infinite  Wisdom, 
deemed  it  meet  to  come  upon  this  earth  and  devote 
His  mortal  Life  to  cares,  sorrows,  labours,  His  Passion 

L 


i62  THE  SECOND    WEEK. 

and  Death,  to  execute  it,  and  to  be  our  companion  and 
model  in  effecting  the  same.^ 

How  happy  should  we  be  not  only  to  be  invited, 
but  also  enrolled  as  Christians  (how  much  more  if 
Religious),  to  promote  this  glorious  work  in  ourselves 
and  others !  Let  us  return  Him  most  heartfelt  thanks 
for  the  sublime  dignity  of  our  state,  and  rouse  ourselves 
to  noble  and  generous  resolutions  to  achieve  great  feats 
for  God's  greater  glory. 

(y)  What  must  all  men  of  sound  sense  and  reason 
resolve,  but  to  do  at  least  this  much,  namely,  to  offer 
up  themselves  without  reserve  to  the  undertaking  ? 
Those,  however,  who  ambition  to  distinguish  and 
signalize  themselves  in  the  service  of  their  Eternal 
King  and  universal  Lord,  will  not  be  contented  merely 
by  making  a  complete  offering  of  themselves  to  praise, 
serve,  and  glorify  God,  but  will  make  an  offering  of  still 
greater  value,  namely,  to  take  the  offensive  and  make 
an  onslaught  on  their  own  sensual  inclinations  and  on 
carnal  and  worldly  love,  so  as  not  simply  to  force  and 
keep  them  within  bounds,  but  to  give  them  no  quarter, 
till  they  are  annihilated.  The  watchword  of  such  is 
death  to  the  senses,  death  to  persons  and  things,  except 
in  and  for  my  King's  service,  and  death  to  the  spirit 
and  love  of  the  world. 

This  and  nothing  short  of  this  is  the  real  spirit  of  a 
true  Jesuit,  embodied  in  the  eleventh  and  twelfth  rules 
of  the  Summary  of  the  Constitutions.  In  this  spirit  we 
should  conclude  this  meditation,  saying:  "  Eternal  Lord 
of  all  things,  with  Thy  favour  and  help  I  now  declare 
in  presence  of  Thy  infinite  goodness,  and  in  the  sight 
of  Thy  glorious  Mother  and  of  all  the  Saints  of  Thy 
heavenly  court,  that  it  is  my  wish  and  desire  and  my 
deliberate  determination,  provided  it  is  for  Thy  greater 

1  "  It  is  great  glory  to  follow  the  Lord,  for  length  of  days  shall  l:e 
received  from  Him."  (Ecclus.  xxiii.  38.) 


REPETITION   OF  THE   KINGDOM  OF  CHRIST.      163 

service  and  praise,  to  imitate  Thee  in  bearing  all  kinds 
of  injuries,  reproaches,  and  complete  poverty  both  in 
spirit  and  actual,  if  Thy  most  holy  Majesty  will  vouch- 
safe to  choose  me  for  and  receive  me  in  such  a  state  of 
life." 

End  with  the  *'  Our  Father."  1 

Note  1. — If  we  compare  this  meditation  with  the 
Foundation,  we  see  that  the  latter  requires  from  us 
indifference  as  to  riches,  honour,  pleasure,  and  all 
other  things,  and  places  us  amongst  those  who  have 
sound  sense  and  are  guided  by  right  reason,  whereas  from 
the  former  we  are  prompted  by  a  holy  ambition  to  go 
still  further  and  to  distinguish  ourselves  by  a  practical 
hostility  to  all  these  things  and  to  embrace  their  con- 
traries, as  poverty,  contempt,  suffering,  &c. 

2.  In  the  final  oblation  of  ourselves  we  must  observe 
that  if  we  are  in  Religion,  God  in  His  goodness  has 
already  chosen  us,  and  that  we  only  renew  the  offering 
which  we  have  already  made,  and  freely  ask,  if  He 
thinks  it  well,  to  have  our  sincerity  tested  by  fresh  trials, 
provided  He  will  give  us  the  grace  to  bear  them. 


REPETITION    OF   THE   KINGDOM   OF 
CHRIST. 

The  commencement  and  preparatory  prayer  as  usual. 

The  first  and  second  preludes  as  in  the  preceding 
meditation. 

Part  I. — The  allegory  of  an  earthly  King. 

Point  I. — Let  us  picture  this  King  specially  chosen 
by  God  as  was  David,  and  consequently  possessed  of 
legitimate  authority,  and  endowed  with  all  power  required 
1  Conf.  Direct,  xviii.  xix. 


i64  THE  SECOND    WEEK. 

to  uphold  his  authority — that  his  jurisdiction  extends 
over  all  Christian  peoples  as  well  as  over  their  rulers, 
and  that  he  possesses  all  the  qualities  that  beseem  such 
a  sovereign:  the  piety  of  a  David,  the  wisdom  of  a 
Solomon,  the  wide  swa}'-  of  a  Charlemagne,  the  patriotism 
of  a  Sobieski,  and  the  sanctity  of  a  Louis.  Add  to  all 
this  that  he  knows  and  loves  all  and  each  of  the  very 
lowest  of  his  people.  Judge,  if  you  can,  what  would 
be  the  devotedness  of  such  a  people,  and  their  happiness 
under  such  a  monarch  ! 

Point  2. — Let  us  consider  his  proposal.  It  is,  under 
the  guidance  of  God,  to  bring  under  the  yoke  of  Christ 
all  infidel  nations,  and  he  invites  the  co-operation  of 
both  princes  and  peoples  on  the  following  terms :  they 
shall  all  have  the  same  clothing,  food,  and  lodging : 
they  shall  all  suffer  alike  hunger,  thirst,  watching,  and 
the  other  hardships  of  war,  cold  and  heat,  long  and 
weary  marches,  and  perhaps  severe  wounds :  but  he 
will  be  ever  by  their  side.  There  is  nothing  to  fear,  for 
the  victory  is  secure  by  the  promise  of  God ;  and 
when  the  strife  is  over  and  the  battle  won,  each  will 
share  in  the  fruits  and  spoils  of  victory  in  proportion 
to  his  toils,  fatigues,  and  dangers.  Whereas  those  who 
have  refused  to  accept  his  call  will  be  consigned  to  a 
lingering  and  miserable  slavery  under  the  cruel  rule  of 
the  infidel. 

Imagine  such  a  proposal  made  to  a  knightly  soldier, 
and  conceive,  if  you  can,  with  what  enthusiasm  it  would 
be  accepted. 

Point  3. — Let  us  reflect  what  every  good  subject 
would  reply  to  so  liberal  and  humane  a  sovereign,  and 
how  he  would  be  spurned  as  a  coward  and  mean-spirited 
cavalier,  who  should  turn  a  deaf  ear  to  such  a  proposal. 
See  with  what  zeal  men  volunteer  in  case  their  country 
is  going  to  war.  And  yet  they  fight  for  a  sovereign 
who  does  not  know  them  ;  they  are  exposed  to  terrible 


REPETITION   OF   THE  KINGDOM  OF  CHRIST.      165 

dangers  and  hardships,  have  very  Httle  chance  of  pro- 
motion, and  many  chances  of  sickness  and  death,  and 
victory,  to  say  the  least,  is  very  doubtful.  What,  then, 
would  be  the  wild  enthusiasm  of  men  at  the  terms  such 
as  we  have  been  meditating  ?  They  would  give  their 
whole  souls  to  the  enterprise,  and  be  ever  on  the  strain 
to  rush  forward  on  their  enemies,  nor  would  they  rest 
until  they  had  crushed  them. 

Part  2. — The  application. 

Point  I. — Who  is  our  King?  Jesus  Christ,  who  is 
actually  and  truly  King,  the  Eternal  King,  the  universal 
King,  King  by  nature,  for  all  sovereignty  is  in  God  and 
comes  from  God.  King  by  birth,  the  only-begotten, 
consubstantial  Son,  and  heir  of  all  things, ^  King  by 
merit,  having  all  kingly  attributes.-  King  by  election,^ 
universal,^  King  omnipotent,^  King  by  conqtiest,^  and  by 
purchase,^  King  eternal,  and  to  be  adored  by  all.^ 

Point  2. — The  enemies  against  whom  He  would 
enlist  us  are  the  world,  the  flesh,  and  the  devil. 
St.  Ignatius  only  mentions  sensuality,  carnal  and 
worldly  love,  because  these  are  the  three  principal 
enemies  of  God's  Kingdom  inside  us,  which,  if  conquered, 
the  other  two  will  be  powerless  against  us.  Now  by 
sensuality  we  understand  the  pleasures  and  allurements 
of  the  senses ;  by  carnal  love,  the  love  of  bodily  comfort, 
of  health,  and  of  life,  and  also  the  love  not  purely 
spiritual  for  parents,  relations,  and  friends ;  by  ivorldly 
love,  the  love  of  those  things  which  the  world  loves, 
such  as  riches,  honour,  vainglory,  display,  &c.  Our 
enterprise,  then,  is  against  spiritual  enemies,^  and  our 
warfare,  therefore,  is  spiritual.  And  further,  this  being 
so,  unless  we  overcome  them  in  things  which  are  lawful, 
they  will  easily  drag  us  into  unlawful  excesses.     It  is  to 

1  St.  John  i.  18.  2  Coloss.  ii.  9.  3  Psalm  ii,  6. 

•^  Psalm  ii.  8.  ^  St.  Matt,  xxviii,  ^  Apoc.  v.  9. 

'  I  Cor.  vi.  20 ;  i  St.  Peter  ii.  9.        8  Psalm  Ixxi.  11.        »  Ephes.  vi.  12. 


i66  THE  SECOND    WEEK. 


this  combat  and  to  this  victory  that  Jesus  Christ  calls 
all  Christians,  and  especially  men  like  ourselves,  whom 
He  has  chosen  to  bear  His  name,  to  wear  His  own 
uniform,  whom  He  has  raised  up  from  the  earth  and 
from  neediness,  and  from  the  dunghill,  that  He  might 
place  us  in  the  rank  of  His  princes.  He  calls  us 
especially  to  share  in  His  poverty,  to  keep  Him 
company  in  His  labours,  humiliations,  opprobrium, 
insults,  and  contempt,  and  then  we  are  later  to  share 
His  eternal  glory.i 

Could  there  be  conditions  more  just,  more  noble» 
more  glorious  ? 

Point  3. — Let  us  further  ask  ourselves  what  should 
be  our  response  to  this  call,  considering  the  station  we 
occupy,  the  claims  upon  us  from  the  frequent  forfeitures 
of  His  grace,  which  He  has  overlooked,  and  what  the 
Church,  and  even  the  world  itself  expect  from  us? 
Surely  that  we  should  at  all  times  be  renewing  our 
attacks  upon  these  enemies  of  ourselves  and  of  our  King, 
and  be  ever  taking  the  aggressive  against  them.  With 
reason  would  the  angels  and  saints  cry  shame  at  us, 
and  if  the  world  knew  it,  it  too  would  despise  us  if  we 
were  content  with  anything  less. 

Renew  the  offering  as  at  the  end  of  the  last  medita- 
tion. 

Note  i. — The  imitation  of  Jesus  is  truly  an  expedi- 
tion in  which  we  are  perpetually  exposed  to  attack  and 
must  ever  be  prepared  to  fight.  In  following  Him  we 
are,  however,  sure  of  victory.  The  plan  of  campaign 
is  drawn  out  for  each  of  us,  and  its  faithful  execution 
leads  to  glory.  And  our  King  and  Captain  provides  us 
with  abundant  means  of  doing  so,  namely,  renunciation, 
self-sacrifice,  prayer,  and  good  works. 

2.  In  this  meditation  we  see  for  the  first  time 
1  St.  Matt.  xix.  29 ;  2  Cor.  iv,  17. 


REPETITION   OF  THE   KINGDOM   OF  CHRIST.      167 

insinuated  the  different  grades  in  the  army  of  Christ, 
namely,  one  which  observes  the  Ten  Commandments, 
another  which  embraces  the  Evangelical  Counsels,  and 
the  third  is  marked  by  the  vocation  to  the  Apostolate. 

3.  In  each  there  are  some  who  hold  the  privileged 
posts.  These  are  they  whose  motto  is,  Agere  contra, 
and  whose  badge  is  the  death's  head  and  cross  bones, 
the  badge  of  the  Society. 

4.  Henceforth  the  exercitant  can  read  the  mysteries 
as  recounted  in  the  Gospels,  or  a  chapter  of  the  Imitation 
of  Christ,  or  some  of  the  Lives  of  the  Saints. 


ANOTHER  REPETITION  OF  THE   KINGDOM 
OF    CHRIST. 

{For  those  who  are  Religious.) 

Our  object  is  now  to  know  Jesus  Christ,  for  then  we 
shall  be  full  of  admiration  for  Him,  and  shall  make 
practical  efforts  to  imitate  Him.  It  is  this  real  know- 
ledge of  Him  which  is  eternal  life.  But  alas  !  how  rare 
is  this  knowledge  become !  No  !  Jesus  is  not  known 
even  b}^  many  ecclesiastics  or  even  Religious.  _  They 
are  content  to  dwell  with  Him  on  the  mountain  and  to 
contemplate  Him  in  His  Transfiguration ;  they  will 
abide  with  Him  during  the  breaking  of  bread,  but  how 
few  are  brave  enough  to  go  and  gaze  at  Him  on  Mount 
Calvary,  and  to  drink  of  the  chalice  which  He  drank  ! 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  picture  our  Lord  before  us, 
amiable  in  all  His  features,  modest  and  lowly.  His 
clothing  is  poor  but  decent,  and  there  is  a  halo  of 
majesty  round  His  Head. 

Prelude  2. — Let  us  beg  what  we  wish  from  our  heart, 


1 68  THE   SECOND    WEEK. 

namely,  the  grace  to  understand  thoroughly  His  invita- 
tion, that  He  would  by  His  grace  move  us  to  accept  it, 
and  lead  us  to  a  better  imitation  of  Him. 

Point  I. — Who  is  Jesus  Christ  ?  He  is  the  King.  As 
God,  He  it  is  by  whom  all  things  are  made,i  and  who 
beareth  all  things  by  the  word  of  His  power. ^  In  Him 
we  all  live,  move,  and  have  our  being.^  He  is  a  King 
of  ''tremendous  majesty,"*  and  of  His  Kingdom  there 
is  no  end,  and  to  Him  the  heavens  and  the  earth  are 
subject.  As  man  He  is  a  King  to  whom  all  power  is 
given,  and  absolute  dominion,  and  on  His  assumption 
of  our  nature  the  angelic  hosts  were  bidden  to  adore 
Him.  As  man  He  paid  the  price  of  our  redemption 
and  acquired  possession  of  us.  In  His  mortal  life  He 
proved  Himself  a  King  by  the  royal  manifestation  of  all 
Kingly  attributes,  and  before  His  tribunal  as  Supreme 
Judge  every  soul  must  appear  at  its  separation  from  its 
body,  and  to  such  as  have  been  faithful  to  Him  He  will 
give  the  crown  of  life.^ 

Point  2. — What  is  the  imitation  of  Christ  ?  In  order 
to  establish  the  Kingdom  of  God  amongst  men,  we 
must  mortify  oiir  passions,  must  renounce  self;  we 
must  give  no  quarter  to  any  inordinate  attachment.  It 
is  not  enough  to  contemplate  the  amiability  of  our  Lord, 
and  to  dwell  on  His  promises,  we  must  practise  the 
abnegation  which  He  preaches.  We  must  never  forget 
that  "he  who  hates  not  father  and  mother,  &c.,  cannot 
be  My  disciple,"  and  again,  "  He  that  wishes  to  come 
after  Me  must  take  up  his  cross  daily,"  &c. 

Of  course  there  are  various  degrees  in  the  practice 
of  these  lessons,  but  for  the  perfection  of  it,  such  as  is 
required  in  a  Religious,  the  renunciation  must  be  abso- 
lute. Alas  !  how  many  give  more  liberty  to  the  love  of 
their  relations  than  those  who  have  never  left  the  world. 

1  I  St.  John  i.  3-  2  Hebrews  i.  3.  ^  Acts  xvii.  28. 

*  St.  Matt.  XXV.  5  Apoc.  ii.  10. 


REPETITION   OF  THE  KINGDOM  OF  CHRIST.      169 

Point  3. — The  reward  ?  The  reward  is  the  Kingdom 
of  Heaven — a  happiness  unspeakable  and  eternal.  And 
even  in  this  life,  Jesus  sweetens  our  toils,  by  the 
hundred-fold  which  He  has  promised.  If  we  seek  first 
the  Kingdom  of  God,  even  our  temporal  wants  will  be 
abundantly  provided  for.  Nor  will  God  allow  even  a 
hair  of  our  heads  to  be  hurt,  or  if  He  does  He  will 
provide  that  it  shall  end  in  our  greater  glory,  and  will 
encourage  us  by  His  own  example  to  love  those  very 
persecutions  and  sufferings  which  in  the  estimation  of 
the  world  are  most  dreadful.  "  We  fools  esteemed  their 
lives  madness,"  &c.  And  if  to  us  the  yoke  of  Christ 
seems  hard,  it  is  because  we  have  only  touched  it  with 
our  finger.  Let  us  seize  it,  put  it  on  our  shoulder,  and 
embrace  it,  and  it  will  become  sw^eet  and  easy,  and  will 
support  us.i 

Point  4. — The  motives  ?  The  first  motive  to  give 
ourselves  up  entirely  and  without  reserve  to  this  imita- 
tion is  that  He  has  planed  the  way  for  us  by  His 
example,  subjecting  Himself  in  Life  and  Death  to 
poverty,  ignominy,  and  most  bitter  sufferings  to  gain 
this  Kingdom  and  glory,  though  due  to  Him  on  so 
many  titles,  "  It  behoved  Christ  to  suffer  and  so  to 
enter  into  His  glory."  2  How  cheerfully,  then,  should 
I,  His  vassal,  and  a  most  miserable  wretch,  who  for  my 
disloyalty  and  frequent  treasons  richly  deserved  to  be 
cast  into  Hell,  follow  Him  along  the  same  road  and 
willingly  undergo  any  hardships  and  pains  for  the 
same  end. 

The  second  motive  is  that  if  I  bear  Him  company 
in  His  sorrows  and  sufferings  I  shall  certainly  share 
with  Him  in  His  glory  and  in  His  Kingdom.     "If  we 

^  "  Bear  the  cross  willingly,  and  it  will  carry  you,  and  lead  you  to  the 
longed-for  good,  where  there  shall  be  an  end  of  suffering,  though  it  will  not 
be  here."  {Imitation  of  Christ ,  bk.  ii.  c.  xii.) 

2  St.  Luke  xxiv.  26. 


I70  THE   SECOND    WEEK. 

suffer  with  Him,  that  we  may  be  also  glorified  with 
Him."i  In  fact,  all  the  advantages  arising  from  the 
victory  over  our  passions,  over  the  world  and  the  devil, 
will  be  for  ourselves,  and  we  shall  enjoy  them  through 
an  endless  eternity.  Therefore,  if  we  have  any  common- 
sense  at  all,  or  any  regard  for  our  solid  welfare,  we 
cannot  but  consecrate  ourselves  entirely  and  with  all 
earnestness  to  this  imitation. 

End  again  with  the  same  offering  as  in  the  preceding 
meditation,  and  "  Our  Father." 

We  might  add  in  the  repetitions,  several  powerful 
considerations  calculated  to  inspire  us  with  still  greater 
earnestness  in  offering  ourselves  up  to  the  service  of 
our  Eternal  King  :  as 

(a)  It  is  right  and  proper.  For  He  has  every  claim 
upon  us,  by  creation,  conservation,  lordship,  sovereignty, 
and  redemption.  Further,  for  whatever  we  have,  we 
are  absolutely  dependent  upon  Him,  and  for  each  of 
us  He  became  Man  and  was  crucified.  He  paid  our 
ransom,  and  merited  glory  for  us.^  He  supports  and 
helps  us  by  His  grace. 

(13)  It  will  pay  as  well.  It  is  the  only  means  of 
securing  the  liberty  of  the  children  of  God.  If  we  do 
not  follow  Christ,  we  must  become  the  slaves  of  His 
enemies,  and  cut  ourselves  off  from  all  real  peace ;  and 
exchange  our  true  glory  for  foul  disgrace.  It  is  true 
that  at  first  it  is  hard,  it  is  a  yoke.  It  is  hard  to  begin 
the  way  of  the  Lord,  but  as  the  Holy  Spirit  tells  us,^ 
*'  When  thou  shalt  have  entered,  thy  steps  shall  not  be 
straitened,  and  when  thou  runnest,  thou  shalt  not  meet 
a  stumbling-block."     And  the  secure  hope  of  an  infinite 

1  Romans  viii.  17. 

2  ' '  Forget  not  the  kindness  of  thy  surety,  for  He  hath  given  His  Life 
for  thee."  (Ecclus.  xxix.  19.) 

3  Prov.  iv.  12. 


REPETITION   OF  THE  KINGDOM  OF  CHRIST.      171 

and  eternal  reward  will  make  all  smootli  and  easy  to  us. 
The  example  of  the  saints  and  the  unction  of  Divine 
grace,  will  animate  and  strengthen  us.  Quid  times  ? 
quid  dtibitas  ?  Vqcat  te  magni  concilii  angelus  quo  nemo  est 
sapientior,  nemo  fovtior,  nemo  fidelioy.'^ 

(y)  It  is  necessary.  If  we  do  not  freely  follow  Jesus 
Christ,  then  we  must  be  victims  of  the  vilest  slavery ; 
for  we  become  the  slaves  of  our  sordid  passions,  of  the 
world,  and  of  the  devil,  the  three  greatest  and  meanest 
tyrants  of  mankind ;  and  in  the  end  we  must  incur 
eternal  torments  in  the  prison  prepared  for  the  devil 
and  his  angels. 

(8)  It  is  glorious  and  just. ^  Great  is  the  glory  to 
follow  the  Lord,  it  is  the  real  pathway  of  glory  on  earth; 
trodden  by  Christ  first  and  by  the  glorious  choirs  of 
confessors,  virgins,  martyrs,  and  doctors,  by  all  that 
has  ever  been  the  best,  the  wisest,  and  the  greatest  in 
humanity,  by  those  who  have  ennobled  our  race.  It  is 
glorious  in  Heaven  hereafter.  '*  Truly  the  tribulations 
of  this  world  are  not  worthy  to  be  compared  with  the 
weight  of  glory  that  shall  be  revealed  in  us."^  '*  If  we 
suffer,  we  shall  also  reign  with  Him."^ 

1  ' '  Why  dost  thou  fear  ?  or  why  dost  thou  waver  ?  Behold  it  is  the 
Angel  of  the  great  Council  who  calls  thee,  than  whom  none  is  wiser,  none 
stronger,  none  more  loyal  and  true."  (St.  Bernard.) 

"  Ecclus.  xxiii.  38. 

3  Romans  viii.  18. 

*  2  Timothy  ii.  12. 


172  THE   SECOND    WEEK. 


THE   INCARNATION. 

PART    I. — THE    ANNUNCIATION.! 

Thrice  daily  Holy  Church  puts  this  mystery  before 
her  faithful  children  in  inviting  them  to  recite  the 
Angelus. 

At  these  times  Religious  may  fitly  and  profitably 
renew  their  vows  of  Chastity,  Obedience,  and  Poverty, 
at  least  mentally;  the  first  at  the  words,  "The  Angel 
of  the  Lord  declared  unto  Mary,"  &c. ;  the  second  at 
the  words,  "Behold  the  handmaid  of  the  Lord,"  &c. ; 
the  third  at  the  words,  "  And  the  Word  was  made 
Flesh,"  &c.  Such  a  devotion,  being  essentially  solid 
and  not  interfering  with  any  other  duty,  nor  involving 
any  strain  of  mind,  is  at  least  commendable. 

The  commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  recall  how  the  Three  Divine 
Persons,  seeing  the  human  race  falling  into  Hell  in 
consequence  of  sin,  decree  that  the  Second  Person 
shall  become  Man  for  their  salvation,  and  how  in  the 
fulness  of  time  God  sends  the  Archangel  Gabriel  to  our 
Lady,  who  assents  to  become  the  Mother  of  the  Eternal 
Word,  and  He  puts  on  human  nature  in  her  most  pure 
womb. 

Prelude  2. — Let  us  take  a  bird's-eye  view  of  the 
earth,  and  in  particular  the  cottage  of  our  Lady  at 
Nazareth. 

Prelude  3. — Let  us  beg  an  intimate  knowledge  of  our 

1  ' '  And  in  the  sixth  month  the  Angel  Gabriel  was  sent  from  God  into  a 
city  of  Galilee  called  Nazareth,  to  a  Virgin  espoused  to  a  man  whose 
name  was  Joseph,  of  the  house  of  David  ;  and  the  Virgin's  name  was 
Mary.  And  the  Angel  being  come  in,  said  unto  her  :  Hail,  full  of  grace, 
the  Lord  is  with  thee  :  Blessed  art  thou  amongst  women."  (St.  Luke  i. 
26—28,) 


THE   INCARNATION.  173 

Lord,  who  is  going  to  become  Man  for  us,  that  we  may 
love  Him  more  dearly,  and  may  follow  Him  more 
nearly. 

Point  I. — The  Salutation  of  the  Angel. — Let  us  look 
upon  mankind  scattered  over  the  face  of  the  earth. 
Their  first  parent  had  been  created  to  the  image  and 
likeness  of  God,  but  that  likeness  had  been  lost.  If  we 
except  the  Jews,  all  other  nations  were  alike  ignorant 
of  the  true  God  and  of  their  origin  from  Him.  Egypt, 
Assyria,  Persia,  Greece,  and  Rome  all  alike  plunged  in 
idolatry  and  degrading  vices  :  while  the  Eastern  peoples, 
less  skilled  in  art  and  letters,  had  also  lost  the  primary 
traditions  on  the  works  of  God  and  His  worship.  And 
all  these  nations  divided  by  interests,  customs,  place, 
and  mutual  hatred  and  suspicion,  differing  in  language, 
colour,  and  features,  striving  against  each  other  in 
fierce  battle  or  in  private  deeds  of  violence,  whilst 
multitudes  groaned  and  dragged  on  their  lives  in  slavery. 
Those  in  power  carnal  and  selfish,  the  wise  steeped  in 
pride  and  split  up  into  sects.  Heads  of  famiHes  having 
power  of  life  and  death  over  their  children.  Priests  a 
class  of  idolaters  and  monstrous  impostors.  The  poor 
trampled  underfoot,  and  ready  at  all  times  to  rise  up 
against  the  rich.  All  were  born,  lived,  and  died  with 
God's  anger  on  their  heads — all  alike  slaves  of  con- 
cupiscence of  the  flesh,  concupiscence  of  the  eyes,  and 
the  pride  of  life.  Nor  did  their  speech  belie  either 
their  -actions  or  their  thoughts  and  desires.  Their 
throats  were  gaping  sepulchres,  their  mouths  full  of 
cursing  and  bitterness,^  and  of  vain  boasting,'^  of  false- 
hood.^ As  to  their  occupations,  some  votaries  of  pleasure, 
others  working  for  gain,  some  fighting,  others  embracing, 
some  dying,  others  being  born,  some  laughing,  others 
weeping,  &c.  What  a  frightful  sight  for  the  eyes  of 
God,   what   a   hoarse   and    discordant    roar  from   the 

1  Psalm  xii'.  3.  2  Psalm  xi.  3.  3  Psalm  cxviii.  85. 


174  THE   SECOND    WEEK. 

mouths  of  men  struck  and  grated  upon  His  ears. 
Worse  than  the  desert,  where  not  a  blade  of  grass 
shows  life  amid  the  universal  death,  there  was  no  sign 
of  supernatural  life.  "The  Lord,"  says  holy  David,i 
"looked  down  from  Heaven  upon  the  sons  of  men — all 
had  gone  astray,  and  were  useless  together ;  there  was 
not  one  who  was  doing  good,  not  even  one."  In  His 
infinite  compassion  He  resolves  upon  a  remedy  for  this 
awful  evil ;  no  fires  from  heaven  to  destroy  His 
enemies,  no  floods  to  drown  them  and  their  crimes  and 
blasphemies :  but  it  is  resolved  that  the  Second  Person 
of  the  Blessed  Trinity  shall  assume  man's  nature,  shall 
redeem  it  and  reinstate  it.  Misericovdia  tua  Domine  plena 
est  terra.^  Who  can  love  this  wretched  world :  this 
land  of  misery,  of  sorrow,  of  hypocrisy,  of  selfishness 
and  crime.  How  can  we  be  thankful  enough  that  God 
has  called  us  out  of  it,  out  of  its  vanity  and  affliction 
of  spirit !  And  let  us  learn  from  our  God  compassion 
for  poor  sinners,  love  of  our  enemies,  and  how  to  return 
good  for  evil,  even  at  the  very  time  when  they  insult 
and  outrage  us,  for  such  is  the  spirit  of  our  Father  who 
is  in  Heaven. 

And,  again,  what  should  we  be,  what  would  the 
world  and  humanity  be  without  'Jesus  Christ  ?  Well 
may  we  be  inflamed  with  love  for  Him  by  whom  we 
have  all  things. 

But  it  is  true  that  amidst  earth's  vast  desert  there 
was  one  oasis  where  dwelt  a  poor  and  humble  Virgin, 
in  a  small  cottage  in  the  mountain  village  of  Nazareth 
in  Galilee.  She  was  consecrated  to  God  and  spent 
her  life  in  sweet  communion  with  Him,  praying  Him 
to  speed  the  time  of  His  coming.  Sanctity  breathes 
around  her,  her  soul  even  in  her  conception  was 
immaculate,  she  corresponds  most  faithfully  to  every 
grace.     She   is  the  greatest,  the  only  great  being  on 

1  Psalm  lii.  2  Psalm  cxviii.  64. 


THE  INCARNATION.  175 

the  face  of  the  earth,  the  only  bright  spot  on  which 
the  eye  of  God  can  rest  with  pleasure.  How  true  is  it 
that  the  great  things  of  this  world  are  little  to  God,  and 
the  little  things  of  earth  are  great  in  His  eyes. 

Then  the  Almighty  summons  the  Archangel  Gabriel, 
and  bids  him  go  to  Mary  bearing  the  solemn  com- 
mission, and  to  receive  her  assent.  Let  us  learn 
how  to  obey,  promptly,  thoroughly,  and  cheerfully, 
not  considering  whether  the  order  be  to  minister  to 
the  poor  or  rich,  or  be  demeaning  to  our  position 
and  the  like.  When  God's  will  is  manifested  by 
rightful  authority  we  must,  like  the  Angel,  obey, 
prompts,  integre,  et  fortitev.  Sometimes  we  are  carried 
away  by  jealousy  if  others  receive  greater  gifts  and 
honours  than  we:  and  this  perhaps  happens  with 
respect  to  other  Religious  Orders  :  or  we  bring  ourselves 
to  believe  that  the  successes  of  others  are  a  humiliation 
for  ourselves,  and  are  grieved  at  them.  No  !  No  !  A 
thousand  times  no  !  May  God  be  glorified,  that  is  all, 
no  matter  when  or  by  whom,  whether  by  friend  or  foe  ; 
by  those  who  patronize  us  or  by  our  rivals. 

Point  2. — The  Salutation. — Let  us  contemplate  Mary 
as  she  is  in  her  solitary  chamber  absorbed  in  prayer, 
when  the  Angel  enters  and  greets  her  by  her  name ; 
then  declares  her  "full  of  grace."  What  an  honour! 
what  the  praise  of  all  mankind  together  compared  with 
what  she  receives  from  the  mouth  of  this  Archangel. 
When  he  goes  on  to  praise  her  as  the  most  blessed  of 
all  women,  she  became  troubled  and  thought  what  this 
praise  might  mean.  We,  on  the  contrary,  are  troubled 
if  men  do  not  praise  us ;  and  flatter  ourselves  that  their 
praises  are  only  our  due.  What  a  contrast  with  the 
humility  of  Mary.  The  Angel  calms  her  fears  and 
announces  his  commission.  "Behold  thou  shalt  conceive 
in  thy  womb, .  .  .  thou  shalt  call  His  name  Jesus,  .  .  .  and 
of  His  Kingdom  there  shall  be  no  end."  His  reign  shall 


176  THE  SECOND    WEEK. 

never  end:  unlike  earthly  kings,  whom  either  revolution 
or  death  draw  down  from  the  throne,  et  regni  eonmi  est  finis, 

Undazzled  by  the  proposal,  she  is  full  of  thought 
before  she  speaks,  and  then  exposes  her  difficulty. 
She  has  cut  off  her  chance  of  being  a  mother  by  her 
solemn  vow  by  which  she  never  will  and  never  can 
know  man.  Oh  !  the  all  but  infinite  love  of  holy  purity 
which  would  make  her  reject  the  honour  of  being 
Mother  even  of  God  if  it  were  to  cost  her  her  virginity. 
What  a  lesson  for  us,  and  how  it  should  fill  us  with 
confusion  at  so  often  and  without  necessity  exposing 
this  sweet  virtue  to  the  danger  of  being  sullied.  Then 
the  Angel  replies  to  her  difficulty:  and  then  and  not 
before  does  she  assent.  How  often  do  we,  when  God 
inspires  us  to  a  sacrifice,  ask  "  How  can  that  be  ? 
How  can  we  overcome  this  repugnance  of  the  flesh, 
this  or  that  temptation  ?  "  Let  us  remember  the  words 
of  the  Archangel,  "  Nothing  is  impossible  with  God," 
and  let  us  trust  that  by  our  faith,  like  the  saints,  we 
shall  conquer,  and  let  us  say  with  the  Apostle,  "  I  can 
do  all  things  in  Him  who  strengtheneth  me,"i  not 
indeed  of  myself,  but  by  the  grace  of  God  with  me,  and 
this  grace  will  never  be  wanting  to  me. 

Let  us  make  our  colloquy  to  our  Blessed  Lady,  to 
our  Lord,  and  to  the  Eternal  Father,  and  end  with  the 
*'  Our  Father." 

PART    II. — THE    ACCOMPLISHMENT.^ 

Commencement  and  preparatory  prayer  as  usual. 
Prelude  i. — As  in  the  first  part. 

Prelude  2. — Let  us  picture  the  cottage  at  Nazareth. 

Prelude  3. — Let  us  beg  what  we  want,  namely,  to 

know  our  Lord  incarnate  more  clearly,  that  we  may 

1  Philipp.  iv.  13. 

2  "She  having  heard,  was  troubled  at  his  saying,  and  thought  with 
herself  what  manner  of  salutation  this  should  be.  And  the  Angel  said  to 
her  :  Fear  not,  Mary,  for  thou  hast  found  grace  with  God.     Behold  thou 


THE  INCARNATION.  177 

love  Him  more  dearly,  and  may  follow  Him  more 
nearly,  especially  in  His  love  and  self-sacrifice. 

Point  I. — Our  Lady  replies,  "  Behold  the  handmaid 
of  the  Lord,"  &c.  What  a  moment  of  suspense  before 
she  answers.  As  by  the  abuse  of  free-will  Eve  fell,  so 
by  the  right  use  of  free-will  the  second  Eve  must 
co-operate  in  our  reinstatement. 

What  a  moment  for  Mary,  for,  as  Augustine  argues, 
she  must  have  been  allowed  in  prophetic  vision  to  see 
what  was  to  be  involved  in  her  becoming  the  Mother 
of  God,  and  the  panorama  of  her  life  of  sorrows  must 
have  passed  before  her. 

What  a  moment  of  suspense  for  the  devils  in  Hell, 
for  it  is  a  question  of  their  power  being  broken  for  ever, 
and  that  by  a  woman.  It  is  a  question  whether  she  is 
with  her  heel  to  crush  the  head  of  Lucifer  !  What  an 
awful  moment  for  Jmmanity,  on  it  depending  the  salva- 
tion of  myriads. 

A  fiat  created  the  world,  a  fiat  created  the  sacra- 
mental life,  difiat  decreed  the  redemption  of  the  world. 
She  said,  '^'  Behold  the  maid-servant  of  the  Lord, 
he  it  done  unto  me  as  thou  hast  said."  Oh  !  the  bold, 
brave,  and  humble  maiden  and  heroine  of  sixteen!  Oh! 
noble  expression  of  sublime  resignation:  her  mind  thinks 
of  the  responsibility  of  her  stupendous  office,  but  not  of 
the  honour  and  dignity  to  which  she  was  raised.  In 
her  profound  humility  she  is  aflame  with  Divine  love. 
How  full  of  confusion  should  we  be  that  with  all  our 
misery  we  still  are  full  of  pride  and  vanity,  and  are 
more  taken  up  with  the  thoughts  of  honour  than  of 
duty.     Here,  too,  Mary  teaches  us  to  humble  ourselves 

shalt  conceive  in  thy  womb  and  shall  bring  forth  a  Son  ;  and  thou  shall 
call  His  name  Jesus.  .  .  .  And  Mary  said  to  the  Angel :  How  shall  this 
be  done,  because  I  know  not  man?  And  the  Angel  answering,  said  to 
her  :  The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  the  Most 
High  shall  overshadow  thee.  .  .  ,  And  Mary  said  :  Behold  the  handmaid 
of  the  Lord,  be  it  done  to  me  according  to  thy  word,"  (St. Luke  i.  29 — 38.) 
M 


lyS  THE  SECOND    WEEK. 

under  the  Divine  favours,  and  to  show  our  gratitude 
to  God. 

Point  2. — Then  the  Eternal  Father  gave  with  an  act 
of  infinite  love  His  only-begotten  Son  for  the  salvation 
of  the  world.i  The  Holy  Spirit  adapted  the  most  pure 
breast  of  Mary  for  the  dwelling-place  of  God,  and  the 
Word  descended  and  assumed  in  it  our  human  flesh. 
Et  vevhum  caro  factum  est,  et  hahitavit  in  nobis.  Oh  !  the 
infinite  goodness  and  condescension  of  the  most  august 
Trinity.  Let  us  learn  to  return  good  for  the  evil  done 
to  us ! 

The  angels  in  adoration  crowded  round  their  King, 
overwhelmed  with  amazement  to  see  Him  thus  uniting 
under  His  Divine  personality  of  the  Word  the  two 
natures,  the  nature  of  God  and  the  nature  of  Man,  the 
finite  with  the  infinite  ! 

Here  we  find  our  King  giving  us  an  example  of  how 
we  are  to  establish  the  Kingdom  of  His  Father,  by  an 
astounding  act  of  humility  and  of  self-annihilation : 
**  Emptying  Himself  out,  taking  the  form  of  a  slave,  and 
found  in  the  habit  of  a  child  of  Adam,"  ^  by  renunciation 
of  His  own  will,  "  Sacrifice  and  oblation  Thou  wouldst 
not.  ...  I  have  willed  it  and  Thy  law  in  the  midst  of 
My  heart," 2  "  and  having  joy  before  Him  He  chose  the 
Cross,  despising  the  shame,"*  thus  taking  the  offensive 
{agendo  contra)  against  pleasure,  honour,  and  sensual  love. 
Oh  !  we  have  pledged  ourselves  to  follow  Him  ;  with 
Peter  we  have  engaged  to  go  whithersoever  He  goes. 
We  have  made  the  oblation  of  ourselves.  Alas  !  how 
often  have  we  been  guilty  of  rapine  in  the  holocaust, 
and  thus  violated  our  engagements,  failing  to  realize 
and  learn  the  first  lesson  which  He  gives  us  in  the 
Incarnation,  which  is  self-abasement  and  sacrifice.  Nor 
did  He  do  this  only  once  in  the  days  of  His  mortalit}^, 

1  St. John  iii.  i6. 
2  Philipp.  ii.  7.  2  Hebrews  x.  5.  *  Hebrews  xii.  2. 


THE    VISITATION  OF  OUR   LADY.  179 

for  from  the  rising  of  the  sun  to  its  down-going  the  same 
lessons  are  taught  us  in  the  ever-adorable  Sacrifice  of 
the  Mass,  and  in  the  Holy  Eucharist,  in  which  this 
Mystery  is  continued  and  expanded  and  applied  to  us  : 
Memoviam  fecit  mirahiliimi,  &c.^ 

Let  us  conclude  with  a  colloquy,  begging  of  our 
Lady  to  obtain  for  us  a  practical  knowledge  of  these 
virtues  of  our  Lord,  and  the  grace  to  reduce  them  to 
practice,  and  say  the  "  Hail  Mary."  Let  us  ask  the 
same  of  our  Lord,  and  say  the  Aninta  Christi,  and  finally 
let  us  humbly  and  earnestly  beg  the  same  from  the 
Eternal  Father,  and  end  with  the  "  Our  Father." 


THE  VISITATION    OF   OUR   LADY.2 

Commencement  and  preparatory  prayer  as  usual. 
PreUde  i. — Our  Lady  goes  from  Nazareth  to  Hebron 

1  "  He  hath  made  a  memorial  of  His  wonderful  works,  the  merciful  and 
gracious  God,  He  hath  given  food  to  them  that  fear  Him."  (Psalm  ex.  4.) 

2  "And  Mary  rising  up  in  those  days  went  into  the  hill  country  with 
haste  into  a  city  of  Juda.  And  entered  into  the  house  of  Zachary,  and 
saluted  Ehzabeth.  And  it  came  to  pass,  that  when  Elizabeth  heard  the 
salutation  of  Mary,  the  infant  leaped  in  her  womb.  And  Elizabeth  was 
filled  with  the  Holy  Ghost :  and  she  cried  out  with  a  loud  voice,  and  said  : 
Blessed  art  thou  amongst  women,  and  blessed  is  the  fruit  of  thy  womb. 
And  whence  is  this  to  me,  that  the  Mother  of  my  Lord  should  come  to  me? 
For  behold  as  soon  as  the  voice  of  thy  salutation  sounded  in  my  ears,  the 
infant  in  my  womb  leaped  for  joy.  And  Mary  said :  My  soul  doth 
magnify  the  Lord  :  and  my  spirit  hath  rejoiced  in  God  my  SaviouV. 
Because  He  hath  regarded  the  humility  of  His  handmaid  ;  for  behold  from 
henceforth,  all  generations  shall  call  me  blessed.  Because  He  that  is 
mighty  hath  done  great  things  to  me  ;  and  holy  is  His  Name.  And  His 
mercy  is  from  generation  unto  generations,  to  them  that  fear  Him.  He 
hath  showed  might  in  His  arm.  He  hath  scattered  the  proud  in  the  conceit 
of  their  heart.  He  hath  put  down  the  mighty  from  their  seat,  and  hath 
•exalted  the  humble.  He  hath  filled  the  hungry  with  good  things,  and  the 
rich  He  hath  sent  empty  away.  He  hath  received  Israel  His  servant,  being 
mindful  of  His  mercy.  As  He  spoke  to  our  fathers,  to  Abraham,  and  to 
his  seed  for  ever.  And  Mary  abode  with  her  for  three  months  ;  and  she 
returned  to  her  own  house,"  (St.  Luke  i.  39—56.) 


i8o  THE   SECOND    WEEK. 

on  a  visit  of  charity  to  her  cousin  Elizabeth.  On  her 
arrival  the  child  whom  Elizabeth  was  bearing  leaped 
for  joy,  and  the  mother  was  filled  with  the  Holy  Ghost 
and  exclaimed,  "Blessed  art  thou  amongst  women ;  "  to 
which  our  Lady  replied  in  the  words  of  the  Magnificat, 
She  remained  with  her  cousin  for  three  months  until 
the  birth  of  John,  the  Precursor  of  our  Lord. 

Prelude  2. — Let  us  picture  the  way  from  Nazareth 
to  Hebron,  or  it  may  be  to  Ain  Karim ;  rough  and 
uneven,  over  hills  and  through  dales ;  also  the  humble, 
peaceful  cottage  of  Zachary. 

Prelude  3. — Let  us  beg  what  we  desire,  which  here 
will  be  to  know  our  Blessed  Lord,  as  mirrored  to  us  in 
His  Mother,  that  with  her  we  may  ever  more  and  more 
increase  in  love  of  Him. 

Point  I. — When  Elizabeth  hears  the  salutation  of 
our  Lady,  &c.  No  sooner  did  Mary  learn  by  revelation 
that  her  cousin  was  with  child,  than  she  at  once 
determined  to  go  and  visit  her ;  not  from  an}'  curiosity, 
restlessness,  or  desire  of  change,  but  through  the  spirit 
of  charity  infused  into  her  by  Him  whom  she  had  just 
conceived  by  the  Holy  Ghost.  After  spending  a  few 
days  in  loving  communion  with  God  and  in  silent 
contemplation  of  the  stupendous  mystery  of  the  Incar- 
nation, she  starts  on  her  long  and  dreary  journey.  Let 
us  accompany  her,  and  observe  her  beautiful  modest}^ 
recollection,  union  with  her  Jesus,  cheerfulness,  peace, 
and  absolute  trust  in  the  providence  of  God.  Who 
would  think  that  this  poor,  wearied,  humble  girl,  is  no 
other  but  the  Mother  of  God,  the  greatest  and  most 
exalted  creature  that  has  ever  left  a  footprint  on  the 
earth  since  its  first  creation  !  The  first  living  tabernacle 
of  the  living  God,  attended  on  her  journey  by  hosts  of 
blessed  spirits,  the  object  of  their  love  and  reverence  \ 
The  Renowned  Virgin,  the  Admirable  Mother,  the  Seat 
of  Wisdom,  the  future  Cause  of  our  true  Joy !     How 


THE    VISITATION   OF  OUR   LADY. 


little  she  thinks  of  her  fatigue,  of  the  cold  comfort  and 
inconveniences  of  the  stations  in  which  she  rests  at 
night !  Her  love  and  charity  make  all  sacrifices  light 
and  pleasant  to  her  !  "  Love  is  strong  as  death.  Many 
waters  cannot  quench  charity,  neither  can  the  floods 
drown  it :  if  a  man  should  give  all  his  substance  for 
love,  he  shall  despise  it  as  nothing."  ^  Oh,  how  many 
lessons  have  we  to  learn  here  from  Mary  when  we  have 
to  go  on  journe5's,  lessons  of  modesty,  humility,  recollec- 
tion, union  with  Jesus,  and  poverty :  and  above  all, 
readiness  to  undergo  fatigue  and  every  inconvenience 
at  the  call  of  charity,  especially  in  visiting  the  sick, 
helping  others  in  their  necessities  or  comforting  those 
that  are  in  sorrow  or  affliction.  Let  us  consider  how 
''  all  good  things  went  with  her."  2 

(a)  John  would  at  her  arrival  be  sanctified  in  his 
mother's  womb. 

(^)  Elizabeth  would  receive  congratulations  on  her 
miraculous  conception,  and  would  have  a  humble  and 
cheerful  handmaid. 

(y)  Her  child  would  advance  wonderfully  in  grace 
through  the  presence  of  Jesus  during  the  three  months 
of  Mary's  visit. 

(S)  The  whole  family  would  derive  great  profit  from 
the  grand  example  of  humility  and  charity  of  the 
Mother  of  God,  devoting  herself  to  the  humble  duties 
of  a  domestic  servant,  and  from  the  presence  of  the  Son 
of  God. 

As  soon  as  our  Lady  salutes  Elizabeth,  saying, 
*'  Peace  be  unto  you,"  Jesus  likewise  salutes  John, 
purifies  him  from  original  sin,  endows  him  with  the 
use  of  reason,  fills  him  with  the  Holy  Spirit.  John 
recognizes  the  interior  voice  of  ''  the  Lamb  of  God," 
and  jumps  for  joy  ;  Elizabeth  likewise  becomes  inspired 
by  the  Holy  Ghost,  and  declares  the  presence  of  the 
1  Cant.  viii.  7,  2  Wisdom  vii.  11. 


i82  THE  SECOND    WEEK. 

Incarnate  God,  and  the  Divine  Motherhood  of  Mary, 
saying,  "  Blessed  art  thou  amongst  women,  and  blessed 
is  the  fruit  of  thy  womb  ; "  blessed,  because  chosen  from 
amongst  all  women  to  be  the  Mother  of  the  world's 
Redeemer;  blessed,  because  the  woman  forseen,  fore- 
told, and  promised  to  us  by  the  prophets ;  blessed, 
because  in  the  fruit  of  thy  womb,  all  mankind  shall  be 
blessed ;  blessed,  because  of  thy  faith  that  what  the 
Lord  hath  said  unto  thee  will  all  come  to  pass.  Then, 
conscious  of  her  own  unworthiness  to  receive  such  a 
grace  and  favour  from  Heaven,  she  makes  public 
profession  of  her  humility  by  asking  "  why  it  should  so 
be,  that  the  Mother  of  her  Lord  should  thus  honour 
her  by  coming  to  visit  her." 

Point  2. — Our  Lady  gives  utterance  to  the  sublime 
canticle.  Let  us  listen  in  spirit  to  the  outpouring  of 
her  soul  by  our  Blessed  Lady.  She  first  ascribes  all 
to  its  true  source  and  origin,  to  the  Author  of  all,  to 
her  God,  who  is  worthy  alone  of  all  reverence  and 
adoration  ;  she  renders  to  Him  as  the  Giver  of  such 
great  favours,  her  praises,  admiration,  and  love, 
declaring  herself  His  humble  handmaid,  whilst  acknow- 
ledging the  infinite  wisdom,  powder,  and  goodness  of 
God.  Her  spirit  exults  in  God  her  Saviour,  and  at  the 
same  time  her  only  Son  ;  and  this  because  He  has,  with 
love,  and  without  any  merit  of  hers,  looked  graciously 
down  upon  His  lowly  handmaid,  on  which  account 
throughout  all  time,  and  in  eternity,  all  generations 
will  proclaim  her  blessed.  This  they  will  do,  on 
account  of  the  great  things  which  the  Almighty  hath 
wrought  in  her,  by  the  mystery  of  the  Incarnation  and 
her  consequent  Divine  Motherhood :  by  granting  her 
an  immaculate  conception,  making  her  full  of  grace, 
preserving  her  virginity. 

In  the  second  part  she  proclaims  the  undying  mercy 
of  God  which  will  never  be  wanting  to  them  that  love 


THE    VISITATION   OF  OUR   LADY.  183 

and  fear  to  offend  Him  ;  but  to  such  as  think  highly  of 
themselves,  whose  hearts  are  puffed  up  with  pride,  such 
as  the  haughty  Pharisees  and  Scribes,  the  persecutors 
of  the  Church,  and  those  who  reject  her  authority,  He 
will  manifest  His  terrible  and  avenging  arm,  and  will 
drag  them  from  their  seat  of  power,  whilst  those  that 
are  lowly  He  will  exalt.  Them  that  hunger  and  thirst 
after  justice,  He  will  fill  with  good  things,  as  we  see 
verified  in  the  Holy  Eucharist,  but  the  rebellious  and 
proud  shall  be  sent  away  empty. 

In  the  third  place  she  proclaims  how  God  has 
fulfilled  the  promises  made  to  the  fathers  of  old,  being 
mindful  of  His  mercy,  by  sending  down  to  Israel  a 
Saviour,  by  whom  they  should  be  blessed,  as  He  had 
promised  to  Abraham  and  his  descendants. 

Point  3. — Mary  remained  about  three  months,  and 
then  returned  to  her  own  house.  She  stayed  for  that 
length  of  time,  that  she  might  be  a  help  to  her  cousin 
in  the  household  duties,  and  also  might  be  a  super- 
natural assistance  to  her  cousin,  Zachary,  and  the 
child,,  through  the  presence  of  Jesus.  Let  us  con- 
template the  daily  life  during  those  three  months  in 
the  cottage  of  Zachary.  Zachary  deaf  and  dumb 
in  consequence  of  the  wavering  of  his  faith  at  the 
announcement  of  Gabriel ;  Elizabeth,  humble,  modest, 
and  fall  of  admiration,  reverence,  and  awe,  as  she 
looked  upon  Mary  and  thought  of  the  Child  whom 
she  was  to  bring  forth ;  Mary  always  studying  with 
humility  and  love  how  to  be  of  service  to  both,  carrying 
pails  of  water  from  the  well,  or  with  active  and  loving 
devotion  giving  herself  to  the  menial  duties  of  the 
house,  deeming  the  lowest  offices  quite  consistent  with 
her  high  dignity.  In  the  school  of  Christ,  true  glory 
consists  in  love  of  humiliations,  in  the  spirit  of  self- 
denial,  and  in  devotedness  to  works  of  charity.  But 
besides  these  three,  there  were  two  other  dwellers  in 


1 84  THE   SECOND    WEEK. 

that  cottage,  who,  though,  invisible  to  our  outward 
senses,  were  still  actively  engaged.  Jesus  the  humble, 
loving,  generous  Child  of  Mary,  far  more  active  than 
His  Blessed  Mother,  bestowing  graces  and  blessings  on 
John,  who  on  his  side  co-operated  with  the  graces  which 
he  received,  and  with  profound  humility  and  love  was 
ever  manifesting  his  gratitude  and  devotion  to  our 
Lord,  and  paying  Him  the  adoration  due  to  Him  as 
his  God.  Oh,  with  what  confusion  should  we  not  be 
filled,  who  perhaps  are  favoured  by  dwelling  under  the 
same  roof  with  Jesus,  or  at  least  have  Him  dwelling  in 
our  churches,  within  easy  distances,  and  yet  rarely  go 
to  visit  Him,  although  He  is  waiting  there  out  of  love 
for  us,  and  is  ever  desiring  us  to  come  to  Him,  not  for 
His  own  sake,  but  in  order  that  He  may  confer  His 
graces  and  blessings  upon  us.  Let  us  bewail  our  want 
of  faith,  our  ingratitude,  and  our  blindness  to  our  own 
interest,  and  resolve  to  amend. 

In  the  colloquy  let  us  address  our  Blessed  Lady, 
and  beg  of  her  to  bring  our  dear  Lord  also  to  us  by 
interceding  with  Him  to  come  and  fill  our  minds  and 
hearts  with  greater  knowledge  and  love  of  Him,  and 
say  the  "  Plail  Mary."  Let  us  ask  of  our  Lord  as  Man, 
to  come  and  take  His  abode  in  our  hearts,  and  say  the 
Anima  Christi.     End  with  "Our  Father." 


THE   NATIVITY.  185 


THE   NATIVITY.i 

Note. — Between  the  mystery  of  the  Incarnation  and 
the  Nativity  there  is  a  most  touching  mystery,  that  of 
Jesus  dweUing  for  nine  months  in  the  womb  of  Mary. 
It  is  of  this  that  the  Church  reminds  us  in  her  pubHc 
suppHcations  in  the  litanies  where  we  ask  of  God  to 
hear  us.  Per  adventum  tuum — by  His  coming.  It  is  a 
mystery  full  of  useful  lessons  for  us,  lessons  of  humilit}^ 
mortification,  of  observa'nce  of  common  life,  of  solitude 
and  retirement. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Let  us  recall  the  history,  how  the 
Blessed  Virgin  and  St.  Joseph,  in  obedience  to  the 
edict  of  the  Emperor  Augustus,  left  Nazareth  and 
repaired  to  Bethlehem,  where,  through  want  of  a  better 
lodging,  they  retired  to  a  cave :  and  there  the  Son  of 
God  was  born,  and  angels  sang  His  praises. 

Prelude  2. — Let  us  picture  the  long,  hilly  road  of 
about  seventy  miles,  the  caravansary  and  cave,  as  if  we 
were  in  the  company  of  Mary  and  Joseph.^ 

1  "  It  came  to  pass  that  in  those  days  there  went  out  a  decree  from 
Caesar  Augustus  that  the  whole  world  should  be  enrolled.  .  .  .  And  all 
went  to  be  enrolled  every  one  into  his  own  city.  And  Joseph  also  went 
from  Galilee  out  of  the  city  of  Nazareth  into  Judaea,  to  the  city  of  David, 
which  is  called  Bethlehem,  because  he  was  of  the  house  and  family  of 
David,  to  be  enrolled  with  Mary  his  espoused  wife  who  was  with  child. 
And  she  brought  forth  her  first-born  Son,  and  wrapped  Him  up  in  swaddling- 
clothes,  and  laid  Him  in  a  manger.  .  .  .  And  suddenly  there  was  with  the 
Angel  a  multitude  of  the  heavenly  army  praising  God  and  saying  :  Glory 
to  God  in  the  highest,  and  on  earth  peace  to  men  of  good-will."  (St.  Luke 
ii.  I — 16.) 

*  In  this  contemplation  St.  Ignatius  adds  three  things  not  mentioned  by 
the  Evangelists  :  namely,  that  our  Lady  rode  to  Jerusalem  on  an  ass,  that 
she  was  accompanied  by  a  servant-girl,  and  that  St.  Joseph  took  also  an  ox 
with  them.  Such  was  the  opinion  of  Toletus  and  Salmeron  and  others, 
but    Fulgentius    (Z?^    laudibus   Virginis),   St.  Bernard,   and    Nicephorus 


1 86  THE   SECOND    WEEK. 

Pvelude  3. — Let  us  beg  what  we  must  desire,  which  is 
to  know  Jesus  more  clearly,  His  poverty,  obedience, 
humility,  and  opposition  to  the  world,  that  we  may  love 
Him  more  dearly  and  imitate  Him  more  nearly  in  these 
virtues. 

Point  I. — Let  us  consider  how  the  spirit  of  Jesus 
acted  in  reality  upon  the  determination  of  Mary  and 
Joseph,  and  how  He  inspired  them  to  obey  the  selfish 
and  haughty  order  of  the  pagan  prince.  They  lived  in 
perfect  harmon}^,  forgetful  of  self,  thoughtful  only  one 
for  the  other^  doing  their  actions,  trifling  in  themselves, 
with  perfect  exactness  as  to  the  time  and  manner  of 
performing  them,  and  with  a  pure  intention,  and  thus 
glorified  God. 

But  their  peace  was  rudely  destroyed,  for  the 
Emperor,  in  order  to  flatter  his  pride  and  increase  his 
coffers,  orders  a  universal  census,  and  Joseph  must  go 
up  to  Bethlehem.  Mary  goes  with  him.  Let  us  admire 
their  perfect  and  cheerful  resignation  to  the  holy  will  of 
God,  their  confidence  in  His  Divine  protection,  and 
their  ready  abandonment  of  their  little  home  and  the 
scanty  conveniences  of  their  humble  cottage,  taking 
onl}'  a  few  swathing-bands  to  wrap  up  the  Divine 
Infant,  when  born.  These,  and  an  ass  for  Mary  to 
ride,  were  all  the  preparations  made  to  receive  into 
the  world  the  greatest  and  most  glorious  Person  that 
the  world  has  ever  seen,  the  grandest  character  in  the 
world's  history.  Let  us  reflect  on  the  fatigues  and 
troubles  of  that  long  and  rough  journey,  during  the 
most  bitter  season  of  the  year,  especially  on  the  hills 


(i.  c.  12)  are  of  a  different  opinion  :  Suarez  inclines  to  the  former  opinion. 
As  regards  the  ox,  Bonaventure,  Lyra,  and  a  considerable  number  of  the 
Fathers  are  of  the  opinion  of  St.  Ignatius,  and  incline  to  the  idea  that 
Joseph  sold  it  and  with  the  price  was  enabled  to  pay  the  tribute-money  and 
the  expenses  of  the  journey  to,  and  of  the  stay  in,  Bethlehem.  Our  Saint 
asserts  nothing  positively,  but  adds  only  :  Ut  pie  incditari  licet. 


THE   NATIVITY.  187 


of  Samaria.  The  only  shelter  at  nights  was  that  afforded 
by  the  halting-places  on  the  way,  and  their  food 
probably  was  most  scanty.  Yet  they  are  happy,  for 
they  have  Jesus  with  them,  happy  in  thinking  of  Him 
and  breathing  holy  acts  of  love  for  Him.  Let  us 
compare  our  mode  of  travelling  with  theirs,  our  recol- 
lection, humility,  poverty,  and  union  with  Jesus,  and 
how  much  shall  we  find  that  needs  correction.  Let  us 
learn,  above  all,  obedience,  prompt  and  cheerful,  to  the 
orders  of  Superiors,  to  leave  country,  friends,  and  con- 
veniences, to  undertake  long  and  painful  journeys,  to 
embrace  labours  and  hardships,  and  go  whithersoever 
we  may  be  sent,  thereby  to  serve  the  designs  of  God 
and  to  promote  His  greater  glory. 1  ' 

At  length  the}^  reach  Bethlehem.  Let  us  accompany 
Mary  and  Joseph  through  the  crowded  streets.  In 
vain  he  passes  from  door  to  door,  for  there  is  no  room 
for  such  a  couple  as  a  poor  artisan  and  his  spouse.  As 
door  after  door  is  shut  upon  him,  his  poor  heart  receives 
a  fresh  wound,  for  he  feels  the  cruel  blow  it  is  to  Mary. 
There  is  room  for  his  wealthier  friends  and  relations, 
but  none  for  the  Son  of  God,  none  for  the  Queen  of 
Heaven  and  earth.  Learn  how  to  value  the  esteem  of 
men — blush  to  receive  any  consideration  from  those 
who  treated  and  still  treat  Mary,  Joseph,  and  Jesus  so 
cruelly.  At  length,  as  there  was  no  roof  to  shelter 
them,  Joseph  goes  out  of  the  town  to  a  khan  or  enclosed 
court  for  shelter,  in  one  corner  of  which  was  a  cave  dug 
out  of  the  face  of  a  rock,  which  was  used  for  the  housing 
of  cattle,  and  into  this  he  conducts  Mary  and  the  ass. 
Let  us  contemplate  the  calm  and  cheerful  courage 
with  which  they  embrace  suffering,  humiliation,  and 
contempt,  and  how  imbued  they  are  with  the  spirit  of 
Him  who  is  about  to  make  His  appearance  as  the  great 
King  and  Captain  of  the  elect.  If  we  are  to  be  instru- 
1  Reg.  3,  Sum. 


THE  SECOND    WEEK. 


ments  for  the  promotion  of  God's  glory,  we  must  also 
expect  contempt  and  contradictions  from  the  world ; 
we  must  be  content  at  least,  if  we  do  not  rejoice,  in 
being  unknown  or  humbled,  whilst  others  shall  be  held 
in  regard ;  for  us  the  worst,  for  others  the  best  will  be 
provided — others  will  be  promoted  to  important  offices, 
while  we  shall  be  overlooked,  &c. 

Point  2. — Let  us  contemplate  how,  in  the  solemn 
stillness  of  the  night,  the  desired  of  the  nations — 
foretold  for  four  thousand  years — the  longed-for  of  the 
Patriarchs,  the  Redeemer  of  the  world,  the  glory  of 
the  Father,  is  brought  into  the  world  by  His  Immacu- 
late Mother,  who,  after  adoring  Him  and  giving  Him 
a  mother's  kiss  with  awful  reverence,  wraps  Him  up  in 
poor  swathing-bands  and  lays  Him  on  straw  in  a  manger, 
through  want  of  a  better  bed.  Let  us  adore  the  Eternal 
born  in  time,  the  Immense  and  Almighty  in  the  small, 
helpless,  trembling  Child,  the  Impassible  subject  to 
the  cold  and  tears  and  miseries  of  our  nature,  the  Son 
of  God  become  the  son  of  man,  that  He  may  make 
mankind  the  sons  of  God.  His  first  lesson  on  appear- 
ing in  the  world  is  death  to  sensuality,  death  to  carnal 
love,  death  to  the  love  of  the  world.  He  embraces 
poverty  in  effect,  self-denial,  and  humiliation,  and  out 
of  free  choice  He  prefers  them  to  their  opposite.  Oh  ! 
let  us  renew  the  offering  which  we  have  made  of 
ourselves  with  all  the  fervour  of  our  souls,  and  beg  the 
grace  to  be  preserved  from  ever  showing  the  white 
feather  or  of  being  guilty  of  rapine  in  the  holocaust. 
Let  us  see  here  too  the  spirit  which  should  animate 
every  true  Religious.  Of  what  use  is  it  to  vow  poverty^ 
to  profess  that  we  are  poor  men,  and  yet  not  to  be  content 
to  feel  the  effects  of  poverty ;  to  look  for  the  comforts 
^nd  conveniences  in  clothes,  food,  and  lodging  which  are 
hardly  supplied  to  well-to-do  people  in  the  world,  and 
which,  if  we  were  not  in  Religion,  we   should  have 


THE   NATIVITY. 


looked  for  in  vain  ?  Or  how  can  we  hope  to  keep  our 
second  vow  if,  instead  of  embracing  the  hardships  and 
mortifications  of  the  Infant  Jesus,  we  lead  lives  of  ease 
and  self-indulgence,  and  avoid  all  that  is  calculated  to 
give  pain,  all  labours  and  hardships.  How  ill  does  it 
beseem  to  be  a  tender  and  self-indulgent  member  of 
Him  whose  only  bed  and  bedding  is  a  hard  board  and 
a  few  handfuls  of  straw  !  Lastly,  of  what  avail  is  it  to 
profess  obedience,  and  yet  to  murmur  or  complain  when 
anything  is  enjoined  us  of  which  we  do  not  approve  or 
which  we  consider  is  repugnant  to  our  feelings  or 
demeaning  to  our  dignity  or  position  ?  Oh  !  as  we 
look  upon  this  Babe  of  Bethlehem  what  a  flood  of 
thoughts  burst  upon  the  mind  !  what  a  rush  of  feelings, 
as  of  man}^  waters,  force  themselves  into  the  heart ! 
I  fall  down  and  adore.  Let  us  see  too  the  heartless 
ingratitude  of  the  world.  He  has  come  to  be  a  Saviour, 
to  be  poor,  despised,  and  to  die,  that  men  may  become 
rich,  reinstated  in  the  position  from  which  they  had 
fallen,  and  may  have  life  more  abundantly  and  life  in 
glory  everlasting.  He  comes  to  His  own,  and  His  own 
will  not  receive  Him.i  He  is  the  true  light  to  enlighten 
every  man  that  cometh  into  the  world,  but  men  prefer 
to  remain  in  darkness.  Oh!  let  us  at  least  pray  that 
He  will  shed  the  full  blaze  of  His  light  on  us,  that  we 
may  see  the  selfishness,  heartlessness,  and  ingratitude 
of  the  world,  so  as  to  fly  from  it  and  break  with  it  for 
ever,  and  that  we  may  see  His  beauty,  nobility,  love, 
and  devotedness  towards  us  and  may  ever  live  in  that 
blessed  light  on  earth,  and  only  change  it  for  the  never- 
ending  light  in  Heaven. 

Point  3. — Let  us  consider  the  third  and  last  part 
of  this  mystery,  how  Jesus  is  scarce  born  when  angels 
carried  the  tidings,  not  to  the  King  of  Judaea,  to  princes, 
or  magistrates,  but  to  poor,  simple  shepherds,  telling 

1  St.  John  i.  II. 


igo  THE  SECOND    WEEK. 

them  that  the  Saviour  of  the  world  is  born,  and  that 
the  sign  by  which  they  will  be  able  to  know  Him  is 
that  they  shall  find  Him  wrapt  in  swathing-clothes  and 
laid  in  a  manger.  And  at  the  same  time  the  angelic 
hosts,  full  of  exultation,  sang,  Glory  to  God  in  tbc 
highest,  and  on  earth  peace  to  men  of  good-will, 
announcing  the  infinite  glory  given  to  God  by  the 
infinite  sacrifice  and  humiliation  of  our  Blessed  Lord, 
who  is  beginning  the  struggle  in  which  the  powers  of 
Hell  shall  be  overthrown,  man  shall  be  redeemed,  and 
peace  with  his  God  shall  be  established. 

The  sign  of  the  God-born  Infant  is  extreme  poverty, 
an  entire  absence  of  all  human  accommodation  and 
comfort,  and  the  presence  of  humiliations  and  sufferings. 

And  so  must  it  be  with  us  if  we  are  to  give  great 
glory  to  God  and  to  be  ministers  of  peace  to  men,  we 
must  bear  the  sign — hoc  vobis  signmn — we  must  bear 
about  us  the  obedience  of  Jesus,  we  must  espouse 
poverty  in  spirit  and  in  effect,  we  must  inure  ourselves 
to  pain  and  hardships ;  we  must  eschew  an  easy  life, 
the  esteem  of  men,  all  vain  show  of  our  talents  and 
abilities.  Let  us  at  once  convince  ourselves  practically 
of  this  truth,  which  in  theor}^  v\^e  have  admitted  and 
professed  to  believe.  End  with  your  colloquy  and  the 
*♦  Our  Father." 

If  time  allows,  the  two  preceding  contemplations 
might  be  repeated  twice  over,  insisting  most  particu- 
larly on  those  points  which  have  struck  us  most,  or 
in  which  we  have  experienced  most  consolation  or 
desolation.  And,  finall}^,  it  would  serve  to  teach  us  to 
correct  any  bad  use  of  the  senses  and  to  perfect  us  in 
the  right  use  of  them,  to  make  an  application  of  the 
senses  to  the  two  mysteries  before  going  on  to.  the 
next. 


ADORATION   OF   THE  SHEPHERDS.  igi 


ADORATION    OF   THE   SHEPHERDS.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  recall  to  mind  the  history:  how 
an  angel  from  Heaven  appeared  to  some  poor  shepherds 
whilst  they  were  keeping  night-watch  over  their  flocks, 
and  announced  to  them  the  Birth  of  our  Blessed  Lord : 
how  they  hurried, off  at  once  to  the  outskirts  of  Beth- 
lehem, where  He  had  just  been  born :  and  how,  after 
adoring  the  Divine  Infant,  they  went  back  to  their 
flocks,  praising  God  for  what  they  had  seen. 

Prehide  2. — Let  us  in  spirit  join  the  shepherds  in 
their  night-watch ;  then  accompany  them  to  the  cave. 

Prehide  3. — Let  us  beg  earnestly  what  we  desire, 
namely,  that  we  may  know  our  dear  Lord  more 
intimately,  may  love  Him  more  ardently,  may  listen  to 
His  call  and  may  respond  to  it  with  greater  devotedness 
and  generosity. 

Point  I. — The  Angel  announces  the  mystery. 

Whilst  the  Three  Divine  Persons  were  contemplat- 
ing with  infinite  complacency  the  stupendous  mystery 

1  "And  there  were  in  the  same  country  shepherds,  watching  and 
keeping  the  night-watches  over  their  flock.  And  behold  an  Angel  of  the 
Lord  stood  by  them,  and  the  brightness  of  God  shone  round  about  them, 
and  they  feared  with  a  great  fear.  And  the  Angel  said  to  them  :  Fear  not, 
for  behold  I  bring  you  good  tidings  of  great  joy,  that  shall  be  to  all  the 
people.  For  this  day  is  born  to  you  a  Saviour,  who  is  Christ  the  Lord,  in 
the  city  of  David.  And  this  shall  be  a  sign  to  you.  You  shall  find  the 
Infant  wrapped  in  swaddling-clothes  and  laid  in  a  manger.  And  suddenly 
there  was  with  the  Angel  a  multitude  of  the  heavenly  army,  praising  God 
and  saying  :  Glory  to  God  in  the  highest,  and  on  earth  peace  to  men  of 
good-will.  .  .  .  And  the  shepherds  said  one  to  another  :  Let  us  go  over  to 
Bethlehem,  and  let  us  see  this  word  that  is  come  to  pass,  which  the  Lord 
hath  showed  to  us.  And  they  came  with  haste  :  and  they  found  Mary  and 
Joseph,  and  the  Infant  lying  in  the  manger.  .  .  .  And  the  shepherds 
returned,  glorifying  and  praising  God,  for  all  the  things  they  had  heard 
and  seen,  as  it  was  told  unto  them."  (St.  Luke  ii.  8 — 20.) 


192  THE   SECOND    WEEK. 

wrought  in  the  cave  of  Bethlehem  ;  whilst  the  heavenly 
choirs  were  gathered  around  their  King  and  Lord  in 
profound  adoration,  filled  with  awe  and  wonder  at  the 
sight  of  His  self-annihilation,  this  excess  of  His  love 
for  mankind,  they  for  whorn  He  thus  "empties  Him- 
self" are  too  busy  in  the  pursuit  of  earthly  things,  too 
much  absorbed  in  the  gratification  of  their  senses,  in 
the  indulgence  of  their  lawless  passions,  to  interest 
themselves  about  the  greatest,  the  most  portentous 
event  which  has  occurred  since  the  creation  of  the 
world,  an  event  for  which  mankind  had  been  looking 
forward,  for  which  it  had  been  sighing  for  four  thousand 
years.  The  thoughts,  words,  and  conduct  of  the  men 
assembled  at  Bethlehem  are  regulated  by  one  law,  the 
love  of  self,  their  views  extend  no  further  than  this 
material  world  and  the  things  of  time.  But  the  poor 
shepherds  have  no  hopes,  no  prospects  of  wealth,  or 
of  worldly  preferment ;  they  are  strangers  to  earthly 
pleasures  or  sensual  enjoyments ;  they  are  content  to 
labour  for  their  scanty  pittance  in  their  lowly  and 
obscure  calling.  It  is  to  them  that  the  Almighty  sends 
His  Archangel  to  announce  the  good  tidings  that  the 
Saviour  is  born.  "  He  hath  sent  Me  to  preach  good 
tidings  to  the  poor."i  Thus  also  is  verified  in  their 
regard,  what  afterwards  Jesus  will  declare,  '*  Blessed 
are  the  poor."  Let  us  learn  here  with  what  zeal  we 
ought  to  labour  for  the  pOor,  so  especially  dear  to  our 
Blessed  Lord,  and  how  ready  we  should  be  at  all  times 
to  comfort  them,  to  encourage  them  in  all  their  sorrows, 
trials,  and  sufferings  :  to  bring  all  them  that  labour  and 
are  heavily  burdened  to  their  Saviour,  who  will  give 
peace  and  comfort  to  their  souls. 

But  by  what   sign  are  the  shepherds  to  recognize 
their    Saviour?      *' You   will    find    Him    wrapped    in 
swaddling-clothes  and  laid  in  a  manger."     The  signs 
1  Isaias  Ixi.  i  ;  St.  Luke  iv,  18. 


ADORATION   OF   THE   SHEPHERDS.  193 

by  which  our  Lord  is  to  be  known  and  the  means  also 
by  which  we  are  to  find  Him,  are  humihty,  poverty,  at 
least  in  spirit,  and  mortification.  He  is  come  to  estab- 
lish a  Kingdom  whose  principles  are  diametrically 
opposed  to  the  principles  of  this  world,  which  is  ruled 
by  the  concupiscence  of  the  flesh,  the  concupiscence  of 
the  eyes,  and  the  pride  of  life.  Therefore  He  will  be 
placed  as  a  sign  of  contradiction,  and  His  badge  will 
be  mortification,  poverty,  and  humiliation.  So,  too, 
must  all  who  would  find  our  Lord,  and  be  associated 
with  Him,  be  animated  with  His  spirit.  This  the 
Apostle  inculcates:  "Let  this  mind  be  in  3^ou  which 
was  also  in  Christ  Jesus,  who  being  in  the  form  of  God, 
thought  it  not  robbery  to  be  equal  to  God  ;  but  emptied 
Himself,  taking  the  form  of  a  servant,  being  made  in 
the  likeness,  and  in  habit  found  as  a  man.  He  humbled 
Himself,  becoming  obedient  unto  death. "^  Let  us 
contemplate  the  poor  peasants :  with  what  readiness 
and  joy,  with  what  humility  and  simple  faith,  they 
respond  to  the  call  of  Heaven ;  leave  their  flocks,  and 
hasten  to  pay  their  homage  and  adoration  to  the  new- 
-born Saviour.  Let  us  see  their  great  reverence,  as 
they  fall  down  and  adore  their  God  ;  their  admiration 
as  they  look  upon  our  Lady ;  the  awe  with  which  their 
souls  are  filled  as  they  relate  to  her  the  appearance  of 
the  Angel,  and  what  he  had  said  to  them.  With  what 
interest  and  delight  our  Lady  takes  in  every  word  of 
their  simple  story,  and  with  what  gentleness  and  respect 
she  treats  them  !  Let  us  also  learn  to  treat  with 
becoming  respect  the  poor  of  Christ :  let  us  be  zealous 
in  comforting  and  consoling  them,  especially  by  teaching 
them  where  true  joy  and  consolation  are  to  be  found, 
and  by  trying  to  bring  them  to  our  Saviour  by  our 
example  as  well  as  by  our  words.  Let  us  convince 
ourselves  that   it   is   not   by  the  way  of  comforts,  of 

1  Philipp.  ii.  5—8. 
N 


194 


THE  SECOND    WEEK. 


pleasure,  of  honour,  or  of  display,  which  leads  to 
destruction,  but  by  poverty,  if  not  in  effect,  at  least  in 
spirit,  by  a  hardy  and  self-denying  life,  by  a  life  of 
practical  humility  and  simple  faith,  that  we  can  hope 
to  find  our  dear  Lord. 

Point  2. — The  shepherds  at  the  cave  of  Bethlehem. 

No  sooner  did  the  Angel  disappear  than  the 
shepherds,  trusting  to  Heaven  for  the  protection  of 
their  flock,  hastened  to  Bethlehem  to  "  see  this  thing 
that  had  come  to  pass."  Their  souls  were  filled  with 
holy  joy,  with  unhesitating  faith  and  confidence,  and 
they  pressed  forward  anxious  to  behold  the  Anointed, 
the  Word  of  the  Eternal  Father,  their  Lord  and 
Saviour.  With  what  solemn  reverence  they  enter  the 
cave !  With  what  awe  and  love  they  prostrate  them- 
selves in  adoration  !  On  the  other  hand,  let  us  consider 
with  what  love  the  Infant  Saviour  welcomes  them,  and 
with  infinite  generosit}^  rewards  their  faith  and  obedi- 
ence, by  abundant  graces,  enlightening  their  minds 
with  knowledge  and  inflaming  their  hearts  with  love. 
When  they  had  satisfied  their  devotion  to  the  best  of 
their  power,  they  lost  no  time  in  returning  to  their 
charge,  and  on  the  way  they  spoke  together  of  what 
they  had  seen,  praising  God,  and  all  that  heard 
wondered  at  those  things  that  were  told  them  by  the 
shepherds.!  Oh  !  how  sadly  does  our  conduct  contrast 
with  that  of  these  poor  shepherds.  We  have  this  self- 
same Saviour  lying  in  our  tabernacles,  unrecognized  by 
the  world,  and  "  emptying  Himself"  under  the  sacra- 
mental veil,  out  of  love  for  us,  anxious  that  we  should 
visit  Him,  that  He  may  give  us  ever  fresh  proofs 
of  His  love  by  multiplying  His  graces  on  our  minds 
and  hearts.  Alas  !  how  seldom  do  we  go  to  see  Him  ! 
with  what  indifference  and  irreverence  do  we  present 
ourselves  before  Him  !  with  what  frivolity  of  mind  and 

1  St.  Luke  ii.  i8. 


ADORATION   OF  THE   SHEPHERDS.  195 

indifference  of  heart !  and  thereby  tie  His  hands  So 
that  He  may  not  bless  us ;  and  instead  of  coming  away 
from  Him  praising  and  thanking  God,  may  we  not  fear 
lest  we  have  abused  grace  and  added  to  our  past 
ingratitude  ! 

Point  3. — The  shepherds  return. 

Let  us  in  spirit  join  the  shepherds  as  they  hurried 
back  to  resume  the  care  of  their  flocks.  No  doubt  they 
would  willingly  have  remained  with  Jesus  and  Mary,  in 
whose  company  they  experienced  intense  peace,  happi- 
ness, and  joy :  but  duty  compelled  them  to  leave  God 
for  God :  yet  they  went  away  glorifying  Him,  and 
loudly  and  eloquently  did  they  praise  Him.  They  had 
learnt  by  their  own  experience  that  all  good  things  had 
come  to  them  together  with  Him :  that  though  most 
poor  in  earthly  things,  they  were  enriched  with  heavenly 
gifts.  Well  might  they  glorify  Him  who  has  so  glorified 
them,  and  has  inflamed  their  souls  with  holy  love  for 
Him,  and  for  His  holy,  modest,  and  humble  Mother. 
Oh  !  let  us  resolve  to  visit  our  Blessed  Lord  in  the 
Holy  Sacrament  of  Love  as  often  as  we  can,  but  let  it  be 
with  the  same  dispositions  as  those  of  the  shepherds; 
with  a  lively  faith,  with  profound  reverence,  with 
fervent  charity.  Let  us  be  earnest  and  recollected  in 
His  holy  presence,  and  remain  with  Him  till  duty  calls 
us  elsewhere ;  then  only  will  we  leave  God  for  God. 
Then  we  shall  be  sure  to  imitate  the  shepherds,  by 
glorifying  and  praising  God  for  the  graces  which  He 
will  bestow  upon  us  each  time  that  we  visit  Him.  It 
is  by  this  means  also  that  we  shall  inspire  others  with 
wonder  and  admiration,  and  so  bring  them  to  visit 
Jesus. 

Let  us  end  with  a  colloquy  with  our  Lady  and  our 
Blessed  Lord. 

End  with  "  Our  Father." 


196  THE^  SECOND    WEEK. 


THE   CIRCUMCISION.i 

Commencement  and  preparatory  prayers  as  usual. 

Prehide  i. — Let  us  briefly  recall  the  history,  how 
when  Jesus  was  eight  days  old,  He  was  subjected 
to  the  painful  rite  of  circumcision,  probably  performed 
by  St.  Joseph,  and  how  His  name  was  then  assigned  to 
Him,  after  which  He  was  handed  over,  all  bleeding,  to 
His  Holy  Mother. 

Prelude  2. — Let  us  imagine  ourselves  present  in  the 
lodgings  of  Joseph  and  Mary,  together  with  the  invited 
guests. 

Prelude  3. — We  will  beg  earnestly  to  know  our  dear 
Lord,  as  He  shows  Himself  to  us  in  this  mystery,  that 
we  may  love  Him  more  fondly,  and  thus  may  follow 
Him  more  closety,  even  unto  blood,  if  such  may  be  His 
good  pleasure  in  our  regard. 

Point  I.— They  circumcised  the  Child  Jesus. 

This  painful  ceremony  was  ordained  by  God  for  a 
two-fold  purpose:  first,  that  Abraham  and  his  posterity 
might  be  distinguished  from  the  pagans  and  all  that 
were  not  of  the  people  of  God ;  secondly,  as  a  sacred 
rite  for  the  remission  of  original  sin.  Now  as  Jesus  did 
not  incur  the  stain  of  original  sin,  nay,  being  the  Son 
of  God,  and  conceived  by  the  Holy  Ghost,  was  invested 
with  infinite  sanctity.  He  was  not  subject  to  this  legal 
ceremonial ;  yet  for  our  sake  and  to  set  us  an  example, 
He  would  submit  Himself  unto  it  in  a  spirit  of 
supererogation. 

This  He  did,  adds  St.  Thomas,  in  order  to  convince 
the    world    that    He   was   truly   Man   of    the   race   of 

1  ' '  And  after  eight  days  were  accomplished,  that  the  Child  should  be 
circumcised,  His  name  was  called  Jesus,  which  was  called  by  the  Angel 
before  He  was  conceived  in  the  womb."  (St.  Luke  ii.  21.) 


THE   CIRCUMCISION.  197 

Abraham,  and  also  to  teach  us  obedience,  and  give 
a  sanction  to  the  law.  Further,  He  had  come  and 
had  accepted  the  burden  of  the  law,  according  to  that 
of  St.  Paul :  **  But  when  the  fulness  of  time  was  come, 
God  sent  His  Son  made  of  woman,  made  under  the 
law,  that  He  might  redeem  them  who  were  under  the 
law,  that  we  might  receive  the  adoption  of  sons."^ 
Another  reason  may  be  added,  namely,  that  the  devil, 
the  enemy  of  our  Lord,  might  not  discover  before  the 
appointed  time  the  Divine  origin  of  Jesus. 

Lastly,  He  voluntarily  subjected  Himself  to  it  in 
order  to  teach  us  a  lesson  of  humility ;  for  whereas 
there  was  no  sin  in  Him,  who  was  the  source  of  all 
sinlessness  and  sanctity.  He  took  upon  Him  our 
iniquities,  and  even  when  only  eight  days  old  He 
became  the  great  sin-offering :  *'  Him,  that  knew  no 
sin,  for  us  hath  He  made  sin,  that  we  might  be  made 
the  justice  of  God,  in  Him."^  O  my  soul,  let  us  learn 
from  our  blood-stained  Infant  Saviour  what  His  love 
for  us  has  cost  Him  ;  and  what  has  been  our  return  ? 
How  much  have  we  done,  or  what  sacrifices  have  we 
made,  to  show  our  gratitude  ?  We  have  professed  our 
love,  but  what  proofs  have  we  hitherto  given  of  the 
sincerity  of  these  professions  ?  Let  us  be  filled  with 
confusion  at  our  past  ingratitude,  and  beg  the  grace  to 
follow  the  example  of  our  Lord  in  sacrifice  of  self. 

Point  2. — He  was  called  Jesus. 

This  name  was  given  to  Him  by  God  Himself,  as 
we  read  in  St.  Luke :  "Behold  thou  shalt  conceive  in 
thy  womb  and  shalt  bring  forth  a  Son,  and  thou  shalt 
call  His  name  Jesus,"  ^  for  in  these  terms  the  Archangel 
Gabriel  addressed  our  Blessed  Lady  in  the  mystery 
of  the  Incarnation.  In  similar  words  the  heavenly 
messenger  addressed  St.  Joseph  :  "  Joseph,  son  of 
David,  fear  not  to  take  unto  thee  Mary  thy  wife,  for 
1  Galat.  iv.  4,  5.  2  2  Cor.  v.  21.  3  St.  Luke  i.  31. 


igS  THE  SECOND    WEEK. 

that  which  is  conceived  in  her  is  of  the  Holy  Ghost. 
And  she  shall  bring  forth  a  Son,  and  thou  shalt  call 
His  name  Jesus.  For  He  shall  save  His  people  from 
their  sins."^  The  reason  why  He  is  called  Jesus  is 
because  He  is  to  save  His  people  from  their  sins.  By 
sin  man  had  forfeited  all  spiritual  gifts  and  graces, 
which  God,  in  first  creating  him,  had  superadded  to 
the  requirements  of  human  nature,  such  as  original 
justice  and  sanctifying  grace,  as  also  the  preternatural 
gifts  of  immunity  from  sickness  and  death,  together 
with  freedom  from  concupiscence.  But  by  sin  man  fell 
from  his  high  estate,  had  forfeited  his  honour,  had 
incurred  the  enmity  of  his  God  and  Creator,  and  by  his 
disobedience  had  lost  all  claim  to  supernatural  life. 
Out  of  His  infinite  love  and  mercy  the  only  Son  of  God 
came  down  from  Heaven  to  redeem  mankind  and 
reinstate  them  in  the  position  from  which  they  had 
fallen  through  the  prevarication  of  our  first  parents. 
He  came  to  restore  to  them  the  rich  inheritance  which, 
as  far  as  they  were  concerned,  they  had  hopelessly  lost, 
to  re-establish  them  in  the  grace  and  friendship  of  God, 
their  Creator  and  Lord,  and  finally  to  restore  to  them 
that  supernatural  life  of  which  by  sin  they  had  been 
robbed.  Thus  on  a  three-fold  title  He  would  be  our 
Saviour,  He  would  be  thrice  a  Jesus  to  us.  To  efiect 
this  He  adopted  our  human  nature,  and  in  that  nature 
He  assumed  our  poverty,  that  thereby  He  might 
repurchase  for  us  the  incomparable  treasures  which  we 
had  forfeited;  He  "emptied  Himself,  taking  the  form 
of  a  servant,"  in  order  that  He  might  reinstate  us  in 
the  high  and  glorious  dignity  from  which  we  had  fallen, 
by  making  us  the  true  sons  of  God,  and  co-heirs  with 
Him  to  everlasting  glory:  and  to  restore  to  us  our 
spiritual  life  He  would  voluntarily  shed  His  Blood  and 
die  upon  a  cross.     In  all  these  respects  He  is  a  Jesus 

1  St.  Matt.  i.  20,  21. 


THE  CIRCUMCISION. 


199 


to  each  of  us,  as  far  as  He  Himself  is  concerned,  but 
He  requires  our  co-operation,  and  that  "  we  fill  up 
what  is  wanting  of  the  sufferings  of  Christ,  in  our 
flesh,"  ^  by  detachment  from  earthly  goods,  by  contempt 
for  the  empty  honour  and  glory  of  the  world,  in  imita- 
tion of  Jesus,  and  by  a  spirit  of  self-denial  and  mortifica- 
tion. When  we  see  our  Jesus  as  an  Infant  of  eight 
days  old,  unhonoured,  humble,  suffering,  and  bleeding 
for  us,  let  us  again  humble  ourselves  profoundly,  and 
renew  our  promises,  with  His  grace,  to  imitate  Him 
more  closely  for  the  time  to  come. 

Point  3. — They  gave  back  the  Child  to  His  Mother. 

This  is  not  stated  by  any  of  the  Evangelists  :  but 
our  common  sense  dictates  its  truth.  What  must  have 
been  the  feelings  of  that  noblest,  most  loving  of  mothers 
when  she  received  back  in  her  arms  her  bleeding  Infant ! 
With  what  intense  tenderness  did  she  press  Him  to  her 
breasts !  Truly  might  she  say,  "  My  beloved  is  white 
and  ruddy,  chosen  out  of  thousands,"  ^  for  He  was 
stainless  as  the  lily,  yet  He  is  ruddy  by  the  Blood 
which  He  has  shed ;  His  form  as  of  Libanus,  excellent 
as  the  cedars :  He  is  all  lovely :  such  is  her  beloved. 
On  the  other  hand,  who  can  conceive  the  immeasurable 
graces  which  Jesus  poured  into  the  soul  of  His  loving 
and  sorrowing  Mother?  Who  could  press  a  glowing 
fire  to  his  breast  and  not  feel  the  burning?  And  Mary 
held  the  Heart  of  Jesus  to  her  own,  that  heart  which 
glowed  with  an  infinite  love. 

At  the  same  time,  her  soul  is  wounded  and  filled 
with  keen  compassion  at  the  sight  of  her  suffering 
Child,  anticipating  what  in  a  few  weeks  she  will  hear 
from  the  prophetic  Simeon,  that  her  soul  shall  be 
pierced  through  later,  when  not  a  portion,  but  His 
whole  Blood  shall  be  poured  out  for  us.  Let  us  also 
learn  betimes  that  in  embracing  the  call  of  our  King 
1  Coloss.  i.  24.  2  Cant.  v.  10. 


THE   SECOND    WEEK. 


and  Captain  we  must  make  up  our  minds  for  trials  and 
sufferings:  "Christ  therefore  having  suffered  in  the 
flesh,  be  you  also  armed  with  the  same  thought  :  for 
he  that  hath  suffered  in  the  flesh,  hath  ceased  from 
sin."^  In  the  colloquy  let  us  address  our  Lady,  begging 
of  her  to  pray  to  our  Lord  that  He  would  vouchsafe  to 
grant  us  the  spirit  of  courage  and  loyalty  to  Him  under 
sufferings,  and  say  the  "  Hail  Mary."  Then  let  us  beg 
the  same  of  our  dear  Lord,  and  renew  the  offering  as  in 
*'The  Kingdom  of  Christ."  Lastly,  let  us  ask  the 
grace  to  persevere  in  our  resolution,  of  our  Heavenly 
Father,  and  say  the  Pater  noster. 


THE   ADORATION   OF   THE   MAGI.^ 

Note. — ^With  regard  to  this  mystery,  although  its 
existence  is  a  matter  of  faith,  yet  all  the  circumstances 
attending    it   are  very   uncertain.     In  the  first  place, 

1  I  St.  Peter  iv.  i. 

2  "  When  Jesus  therefore  was  born  in  Bethlehem  of  Juda  in  the  days  of 
King  Herod,  behold,  there  came  Wise  Men  from  the  East  to  Jerusalem, 
saying :  Where  is  He  that  is  born  King  of  the  Jews  ?  For  we  have  seen 
His  star  in  the  East,  and  have  come  to  adore  Him.  And  King  Herod 
hearing  this  was  troubled,  and  all  Jerusalem  with  him.  And  assembling 
together  all  the  chief  priests  and  scribes  of  the  people,  he  inquired  of  them 
where  Christ  should  be  born.  But  they  said  to  him  :  In  Bethlehem  of  Juda, 
for  so  it  is  written  by  the  prophet.  .  .  .  Then  Herod  privately  calling  the 
Wise  Men  learned  diligently  of  them  the  time  of  the  star  which  appeared  to 
them  ;  and  sending  them  into  Bethlehem,  said  :  Go  and  diligently  inquire 
after  the  Child,  and  when  you  have  found  Him,  bring  me  word  again,  that 
I  also  may  come  and  adore  Him.  Who  having  heard  the  King,  went 
their  way  ;  and  behold  the  star,  which  they  had  seen  in  the  East  went 
before  them,  until  it  came  and  stood  over  where  the  Child  was.  And 
seeing  the  star  they  rejoiced  with  exceeding  great  joy.     And  entering  into 

.  the  house,  they  found  the  Child  with  Mary  His  Mother,  and  falling  down 
they  adored  Him  ;  and  opening  their  treasures,  they  offered  Him  gifts  ; 
gold,  frankincense,  and  myrrh.  And  having  received  an  answer  in  their 
sleep  that  they  should  not  return  to  Herod,  they  went  back  another  way 
into  their  country."  (St.  Matt.  ii.  i— 12.) 


THE  ADORATION   OF   THE  MAGI. 


who  the  Magi  were,  whether  philosophers,  astrologers, 
or  kings,  is  uncertain.  Whether  they  came  from  Arabia 
Felix,  or  from  Persia,  or  from  different  lands,  is  again 
uncertain.  What  was  their  number  is  likewise  unknown, 
although  the  more  general  opinion  is  that  there  were 
only  three.  Lastly,  the  nature  of  the  star  is  matter  of 
dispute,  as  also  the  time  of  its  appearance.  According 
to  some  it  continued  visible  to  the  Wise  Men  whilst  they 
journeyed  to  Jerusalem,  then  was  hidden  from  their 
view  until  they  left  that  city  for  Bethlehem,  whilst 
others  suppose  that  it  appeared  to  them  only  to 
announce  the  birth  of  our  Lord,  and  again  to  point  out 
the  place  in  which  He  wasborn.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  recall  to  mind  how  the  three  Wise 
Men  dwelling  in  Eastern  lands  saw  as  it  were  a  brilliant 
star  in  the  western  heavens,  and  inspired  by  God  they 
recognized  it  as  the  fulfilment  of  Balaam's  prophecy 
regarding  the  birth  of  the  Messiah ;  how  they  without 
delay  set  out  on  their  long  journey  to  go  and  pay  Him 
homage,  present  gifts  to  Him,  and  adore  Him  ;  how  in 
Jerusalem  they  inquired  after  the  place  of  His  birth, 
and  under  the  guidance  of  the  star  they  found  Him  in 
Bethlehem.  There  they  presented  to  Him  the  gifts 
which  they  had  brought  with  them :  gold,  frankincense, 
and  myrrh ;  they  adored  Him,  and  then  hastened  back  by 
another  route  to  the  country  from  which  they  had  come. 

Prelude  i. — Let  us  in  spirit  imagine  the  long  and 
difficult  way  to  Jerusalem  and  Bethlehem,  and  the 
cottage  in  which  the  Infant  Saviour  was  being  nursed 
by  His  Blessed  Mother  with  St.  Joseph. 

Prelude  3. — Let  us  pray  that  we  too  may  imitate  the 
zeal,  courage,  and  self-sacrifice  of  the  Wise  Men,  that 
with  them  we  too  may  know  our  dear  Lord  and  His 

1  See  Suarez,  Dc  vita  Christi,  q.  xxxvi,  a,  i — 8. 


THE   SECOND    WEEK. 


spirit  more  clearly,  that  we  may  thereby  love  Him 
more  dearly,  and  may  embrace  His  Divine  call  more 
perfectly. 

Point  I. — Amongst  all  those  millions  who  beheld  the 
strange  sight  in  the  heavens,  who  were  filled  with 
wonder  at  it,  and  who  for  a  time  made  inquiries  about 
it,  then  quickly  ceased  to  speak  or  think  of  it,  there 
were  only  three  who,  responding  to  the  proffered  grace 
of  God,  determined  to  follow  whither  it  pointed,  recog- 
nizing it  as  the  announcement  of  the  birth  of  the  God 
Saviour.  They  at  once  proceed  to  carry  out  their 
resolve — they  leave  their  homes,  their  friends,  they 
face  the  difficulties  and  hardships  of  a  long  and  weary 
journey,  they  expose  themselves  to  the  many  dangers 
that  beset  them  on  their  way,  and  to  the  ridicule  or 
pity  of  their  countrymen.  How  often  must  they  have 
been  tempted  to  abandon  their  design,  to  regard  it  as 
a  hopeless  search,  how  often  would  they  have  been 
wearied  and  discouraged  and  inclined  to  condemn  their 
inconsiderate  undertaking  ?  yet  the}^  persevere  and, 
aided  b}^  the  grace  of  Him  who  has  called  them,  they 
faithfully  and  bravely  resist  the  temptations  by  which 
they  are  assailed.  Oh  !  let  us  admire  their  constancy, 
the  cheerful  resignation  to  their  trials,  and  their 
unshaken  confidence  in  God.  In  Jerusalem,  they 
boldly  inquire  where  the  new  King  is  to  be  found,  they 
do  not  hesitate  to  proclaim  the  object  of  their  coming, 
they  wish  to  find  Him  that  they  may  adore  Him.  They 
trample  on  all  promptings  of  human  respect ;  they  care 
not  what  Herod  may  say  or  do  against  them,  nor  what 
his  courtiers  or  subjects  ma}'  think  of  them.  They  ask, 
*'  Where  is  He  that  is  born  King  of  the  Jews  :  we  have 
seen  His  star  in  the  East  and  have  come  to  adore 
Him."  Why  did  not  God  cause  the  star  again  to 
appear  to  them  ?  He  would  thus  save  them  from  this 
new  trial,  would  prevent  the  alarm  and  indignation  of 


THE  ADORATION   OF  THE   MAGI.  203 

Herod,  and  would  save  the  children  of  Bethlehem  from 
slaughter.  It  was  that  thereby  He  might  expose  the 
guilty  blindness  and  ignorance  of  the  Jews^^  might  force 
them  to  give  testimony  regarding  the  birthplace  of  the 
Infant  Saviour,  might  furnish  the  Wise  Men  with  an 
occasion  of  showing  their  faith,  constancy,  and  courage, 
might  expose  the  futility  of  the  cunning  or  craftiness  of 
the  cruel  tyrant,  against  the  Lord  and  against  His 
Anointed ;  and  also  make  manifest  the  depraved'  and 
perverse  disposition  of  the  Jewish  people.  Let  us  here 
compare  our  conduct  with  that  of  these  Wise  Men.  We 
admire  them  for  the  sacrifices  which  they  made,  the 
labours  which  they  underwent  in  order  to  have  the 
blessing  of  being  with  Jesus  and  seeing  Him  for  a  few 
days :  what  shall  we  say  of  ourselves  who  so  often 
refuse  to  go  a  few  steps  to  see  Him :  and  when  we 
visit  Him,  where  is  the  faith,  love,  reverence,  and 
humility  in  adoring  Him,  which  we  see  in  these  pagan 
sages !  How  much  more  closely  do  we  imitate  the 
shameful  conduct  of  the  inhabitants  of  Jerusalem,  who 
in  their  stupid  ingratitude  showed  no  concern  at  the 
birth  of  their  King  and  Saviour,  and  through  cowardice 
or  human  respect  feared  to  acknowledge  Him. 

Let  us  also  learn  to  combat  our  predominant  passion, 
when  we  see  in  the  instance  of  Plerod  to  what  length 
and  to  what  fearful  excesses  it  is  calculated  to  lead  us, 
if  it  be  not  subdued.  Dominated  by  an  unbridled  spirit 
of  ambition  to  which  he  was  a  slave,  he  does  not 
hesitate  to  imbrue  his  hands  in  the  blood  of  innocent 
children,  and  foolishly  to  attempt  to  frustrate  the 
designs  of  an  all-wise  and  Almighty  Providence.  Let 
us  learn  too  to  repose  in  peace  and  confidence  in  the 
arms  of  Him  who  is  ever  watching  over  us,  and  will 
not  permit  harm  to  befall  us  unless  it  be  for  our  good. 

Point  2.  —  The}'  adore  Him  and  present  their 
gifts. 


204  THE  SECOND    WEEK. 

'  Let  US  contemplate  the  Wise  Men  as  they  enter  the 
humble  dwelling.  With  what  awe,  reverence,  and 
devotion  they  prostrated  themselves  before  the  Divine 
Infant,  whom  they  behold  so  poor,  lowly,  and  ignored 
by  all !  But  with  what  a  clear  light  were  their  souls 
enlightened  by  Him  ''  who  is  the  true  light  which 
enlighteneth  every  man  that  cometh  into  the  world." 
What  a  fire  of  love  did  He  enkindle  in  their  souls,  and 
with  what  infinite  generosity  did  He  repay  them  for 
all  the  labours  they  had  undergone,  for  all  the  sacrifices 
they  had  made  in  order  to  come  and  see  and  adore 
Him  !  Let  us  admire  their  faith,  humility,  love,  and 
joy,  as  they  silently  adored  Him.  Then  they  present 
to  Him  gold  in  recognition  of  His  royal  sovereignty, 
the  Lord  and  King  of  all  things,  they  offer  up  frank- 
incense in  acknowledgment  of  His  Divinity,  and  they 
give  to  Him  myrrh  in  testimony  of  His  human  nature,^ 
by  these  bearing  testimony  to  the  Divine  inspiration 
which  they  had  received.  What  offerings  do  we  present 
when  we  go  to  visit  Jesus  ?  Alas  !  too  often  we  go 
empty  handed,  or  empty  headed,  being  so  distracted 
or  pre-occupied  as  hardly  to  think  of  Him,  or  speak  to 
Him  at  all.  Henceforth,  when  we  go  into  His  Sacred 
Presence,  let  us  humbly  present  to  Him  the  gold  of  a 
heart  inflamed  with  holy  charit}^  the  frankincense  of 
a  mind  recollected  in  prayer  and  inspired  with  solid 
devotion,  the  myrrh  of  self-denial  and  interior  mortifi- 
cation. Or,  if  we  are  privileged  by  being  called  to 
religious  life,  let  us  when  we  visit  our  deaV  Lord  in 
His  tabernacle  renew  our  vow  of  poverty  which  to 
Jesus  is  more  precious  than  gold,  our  vow  of  obedience 
which  is  more  pleasant  to  Him  than  the  most  sweet- 
smelling  incense,  and  our  vow  of  chastity  which  is  dearer 
far  to  Him  than  myrrh. 

1  These  offerings  were  selected  by  Divine  inspiration,  to  testify  that  in  , 
Christ  was  royal  power,  Divine  majesty,  and  human  mortality.  (Glossa.) 


THE  ADORATION   OF  THE  MAGI.  205 

Point  3. — They  return  to  their  country. 

When  they  were  about  to  return  to  their  own 
country,  Almighty  God  sends  His  Angel  to  admonish 
them  not  to  pass  through  Jerusalem  or  to  revisit  Herod, 
but  to  go  back  by  another  way  to  their  own  countr3\ 
In  a  spirit  of  simple,  unquestioning  faith,  relying  entirely 
on  the  loving  providence  of  God,  they  obey.  Though 
the  way  is  longer,  beset  with  difficulties  and  fresh 
dangers,  they  are  happy  to  carry  out  the  Divine  will. 
Let  us  admire  the  great  transformation  effected  in 
them  ;  the  modesty  and  recollection  of  their  conduct, 
their  peace  and  holy  joy,  their  burning  love  of  Jesus, 
their  humility,  detachment,  and  contempt  for  the  world. 
Let  us  listen  to  their  words  of  praise  and  glory  to  God, 
and  let  us  blush  to  think  how  far  we,  who  see  Jesus  so 
often,  are  from  imitating  their  example.  Oh  !  would  to 
God,  that  each  time  we  visit  Jesus,  each  time  we  receive 
Him  in  Holy  Communion,  we  came  from  it  by  another 
way,  more  humble,  more  recollected,  more  mortified, 
more  detached  from  earth,  more  attached  to  our  Jesus. 

End  with  a  triple  colloquy.     '*  Our  Father." 

If  time  and  circumstances  permit,  it  would  be  well 
to  make  two  repetitions  of  the  two  preceding  contem- 
plations, and  an  application  of  the  senses  in  the  evening 
as  usual. 


2o6  THE   SECOND    WEEK. 


ON   THE   PURIFICATION    OF   MARY   AND 
PRESENTATION   OF  JESUS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  remember  how  Holy  Mary,  forty 
days  after  bringing  forth  her  Son,  went  to  the  Temple, 
as  prescribed  by  the  Law,  to  be  purified  and  to  present 
her  little  Child  to  God.  There  she  met  with  the  old 
man  Simeon,  who  takes  the  Infant  in  his  arms  and 
prophesies  His  future  Passion ;  and  with  Anna,  a  holy 
old  widow,  who  points  Him  out  to  all  who  were  looking 
for  the  redemption  of  Israel,  as  the  long -desired 
Messiah. 

Prelude  2. — Let  us  visit  in  spirit  the  Temple  and  see 
what  is  passing. 

Prelude  3. — Let  us  beg  more  intimate  knowledge  of 
our  Lord  and  of  the  lessons  He  gives  us  in  this  mystery, 
that  we  may  love  Him  more  dearly  and  follow  Him 
more  closely. 

Point  I. — Let  us  admire  the  wonderful  spirit  of 
supererogation  of  our  Lady  in  going  up  to  the  Temple 
to  be  purified.  "After  the  days  of  her  purification, 
according  to  the  Law  of  Moses,  the}^  carried  Him  to 

1  "And  after  the  days  of  her  purification,  they  carried  Him  to  Jerusalem 
to  present  Him  to  the  Lord  .  .  .  and  to  offer  a  sacrifice  according  as  it  is 
written  in  the  Law  of  the  Lord,  a  pair  of  turtle  doves  or  two  young  pigeons. 
And  behold  there  was  a  man  named  Simeon,  and  this  man  was  just  and 
devout,  waiting  for  the  consolation  of  Israel  :  and  the  Holy  Ghost  was  in 
him.  .  .  .  And  he  came  by  the  Spirit  into  the  Temple.  And  when  His 
parents  brought  in  the  Child  Jesus  to  do  for  Him  according  to  the  custom 
of  the  Law,  he  also  took  Him  into  his  arms,  and  blessed  God,  and  said  : 
Now  Thou  dost  dismiss  Thy  servant  in  peace,  according  to  Thy  word  ; 
because  my  eyes  have  seen  Thy  salvation,  .  .  .  And  Simeon  blessed  them 
and  said  to  Mary  His  Mother  :  Behold  this  Child  is  set  for  the  fall,  and 
for  the  resurrection  of  many  in  Israel,  and  for  a  sign  which  shall  be 
contradicted,  and  thy  own  soul  a  sword  shall  pierce."  (St.  Luke  ii.  22 — 36.) 


THE  PURIFICATION  AND  PRESENTATION.        207 

Jerusalem  to  present  Him  to  the  Lord."  But  the  Son 
of  God  was  not,  could  not,  be  subject  to  this  Law, 
being  superior  to  the  Law  ;  but  though  superior  by  His 
nature,  yet  He  chose  to  subject  Himself  to  the  Law  for 
our  example.  So  too  was  it  with  Mary.  She  had  no 
need  of  purification,  for  her  spotless  virginity  had 
incurred  no  blemish  in  bringing  forth  her  God,  and  there 
was  no  stain  upon  her  soul  of  original  sin,  from  which, 
as  faith  teaches  us,  she  was  exempt.  But  she,  like  her 
Son,  was  imbued  with  the  spirit  of  supererogation. 
Their  example  should  confound  our  pride  and  teach  us 
humility — it  is  a  reproach  to  our  sloth  and  to  our 
excuses  for  evading  the  law,  for  neglecting  our  spiritual 
duties  on  the  slightest  and  most  frivolous  pretexts. 
We  are  sinners,  and  yet  we  are  ashamed  to  appear 
what  we  are,  and  postpone  the  application  of  the  means 
of  obtaining  forgiveness.  Jesus  subjected  Himself  to 
circumcision,  and  Mary  to  purification.  At  the  sight 
of  this  two-fold  example,  all  our  frivolous  excuses  for 
avoiding  humiliations  fall  to  the  ground.  Let  us  admire 
their  modesty  and  recollection,  and  their  happiness  as 
Mary  and  Joseph  are  on  their  way  of  six  miles  to 
Jerusalem,  because  they  have  their  Jesus  with  them — • 
He  is  the  one  object  of  their  thoughts  and  of  their  hearts. 
And  as  they  enter  the  precincts  of  the  Temple,  what 
intense  recollection  and  composure  is  manifested  in 
their  every  movement  and  feature.  How  different  from 
our  conduct  when  we  enter  into  God's  holy  Presence. 
Let  us  see  the  Mother  on  her  knees  and  holding  up  her 
Child,  offering  it  to  God.  What  a  lesson  for  us,  with 
what  devotion  we  should  offer  up  Jesus  Christ  to  His 
Eternal  Father  when  we  receive  Him  in  Communion 
or  hold  Him  up  in  Holy  Mass.  See  with  what  humble 
reverence  she  receives  the  prescribed  blessing,  and 
let  us  learn  to  imitate  her  spirit  of  faith,  interior 
recollection,  fidelity  to  our  smallest  spiritual  duties. 


2o8  THE   SECOND    WEEK. 

Point  2. — Simeon  receives  Jesus  in  his  arms. — Long 
has  he  been  waiting  with  iinabating  confidence  for  this 
blessed  occasion ;  spending  his  days  in  the  Temple  in 
watching  and  prayer,  just  and  fearing  God,  and  looking 
for  the  consolation  of  Israel ;  and  the  Holy  Ghost  was 
in  him.  With  what  care  do  we  strive  to  acquire  and 
preserve  the  grace  of  God  ?  Do  we  love  watching  and 
prayer,  do  we  regularly  visit  the  temple  where  Jesus  is 
ever  present,  that  we  may  go  and  commune  with  Him  ? 
How  do  we  fl}^  from  faults  and  negligences  which 
expose  us  to  the  danger  of  forfeiting  or  diminishing 
actual  graces  ?  Do  we  not  rather  look  for  the  consola- 
tion of  pleasure,  and  seek  our  own  and  not  the  things 
of  Jesus  Christ,  and  thus  become  imbued,  not  with  the 
Holy  Spirit,  but  with  the  spirit  of  the  world  ?  Let  us 
see  with  what  profound  faith,  reverence,'  love,  and 
confidence  the  holy  man  presses  Jesus  to  his  breast. 
Oh!  what  a  reproach  is  he  to  our  coldness,  distractions, 
and  hardness  when  we  receive  Jesus  in  our  breast  in 
Holy  Communion  or  take  hold  of  Him  in  the  Holy 
Sacrifice  of  the  Mass  !  Simeon  holds  Him  once,  and 
we,  oh  !  how  often  !  He  after  that  can  die  contented, 
and  alas !  we  are  far  from  content  to  die.  Then  he 
prophesies :  "  He  is  placed  as  a  sign  of  contradiction." 
So  are  all  those  who  belong  to  Christ ;  they  shall  all  bear 
His  livery  and  share  His  fate.  So  too  shall  His  Mystical 
Body  verify  till  the  end,  as  it  has  done  for  nineteen 
hundred  years,  this  prophecy  of  her  Divine  Spouse. 

And  Anna,  though  eighty-four  years  old,  left  not 
the  Temple,  but  spent  her  nights  and  days  in  fasting 
and  prayer,  and  she  was  pure,  and  mortified,  and 
faithful  in  the  service  of  God.  Therefore  God  was 
pleased  to  reward  her  by  the  sight  of  our  Blessed  Lord. 
It  is  to  such  that  God  manifests  Himself,  and  it  is 
because  the  number  of  such  is  small  that  so  few  are 
allowed  to  see  Him  intimately. 


THE   PURIFICATION  AND   PRESENTATION.        209 

Oh !  how  incomparably  greater  are  the  graces  which 
we  have  received,  and  yet  how  tongue-tied  aire  we  in 
regard  to  God  and  to  His  interests,  whereas  she  went 
about  pointing  Him  out  to  all. 

Point  3. — Jesus  is  presented  to  His  Father. — With 
what  thoroughness  does  our  Blessed  Lord  offer  up  His 
Sacred  Humanity  to  carry  out  the  will  of  His  Father. 
He  offers  up  every  thought  of  His  mind,  every  move- 
ment of  His  Heart,  every  sense,  and  nerve,  and  action 
of  His  Body  to  promote  that  Father's  glory,  and  to 
establish  and  extend  His  Kingdom.  He  will  do  it  in 
the  midst  of  labour,  humiliation,  persecution,  and  death 
itself.  He  w^ill  do  it  without  respite  or  cessation  ;  nay, 
as  His  years  increase,  so  will  the  thoroughness  and 
perfection  of  His  offering  become  intensified.  Let  us 
reflect  upon  ourselves,  contrast  the  wretched  manner  in 
which  hitherto  we  have  imitated  Him  in  the  offering 
we  have  made  of  ourselves.  Let  us  be  filled  with 
confusion  at  the  thought,  and  whilst  giving  thanks  that 
still  He  has  not  cast  us  off,  let  us  resolve  to  be  more 
faithful  in  future. 

In  our  colloquy  let  us  beg  of  Mary  to  present  us 
also  to  God,  and  to  pray  for  us  that  we  may  keep  this 
resolution,  and  say  the  "  Hail  Mary."  Let  us  renew 
our  offering  with  Jesus,  and  beg  of  Him  to  pray  for 
the  same  graces  for  us,  and  say  the  Anima  Christie  and 
lastly  let  us  address  the  Father  and  say  "  Our  Father." 


THE   SECOND    WEEK. 


THE   FLIGHT    INTO   EGYPT.i 

Note. — Though  in  this  contemplation  the  obedience  of 
our  Blessed  Lord  is  put  strongly  before  us  for  our  con- 
sideration, still,  as  we  see  from  the  points,  the  chief  virtue 
we  have  to  study  is  resignation  to  the  will  of  God  in  the 
trials  of  this  life.  In  this  mystery  we  see  too  the  first 
clash  between  our  Lord  and  the  public  authority  of  the 
time  and  of  the  country  in  which  He  is  born. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  reflect  how  Mary  and  Joseph  at 
the  bidding  of  the  A'ngel  bear  the  Child  Jesus  into 
Egypt  and  escape  from  the  hands  of  Herod, ^  who  seeks 
to  take  away  His  life. 

Prelude  2. — Let  us  picture  the  long,  weary  road  to 
Egypt,  and  the  cottage  on  the  Nile  near  Heliopolis,  or 
On,  where  there  was  a  settlement  of  Jews. 

Prelude  3. — Let  us  beg  what  we  have  at  heart, 
namely,  to  know  our  Blessed  Lord  more  clearly  in  this 
mystery,  that  we  may  love  Him  more  dearly  and  follow 
Him  more  nearly  in  His  obedience  and  cheerful  resigna- 
tion under  the  trials  and  persecutions  of  this  life. 

Point  I. — Let  us  first  contemplate  the  Holy  Family 
at  Bethlehem.  They  are  poor,  retired,  industrious, 
preventing  each  other  in  kind  thoughts  and  charitable 
actions,  and  are  glowing  with  love  of  the  Blessed 
Infant :  but  He  is  a  sign  of  contradiction,  as  also  are 

1  ' '  And  after  they  were  departed,  behold  an  Angel  of  the  Lord  appeared 
in  sleep  to  Joseph,  saying :  Arise,  and  take  the  Child  and  His  Mother,  and 
fly  into  Egypt  :  and  be  there  until  I  shall  tell  thee  :  for  it  will  come  to  pass 
that  Herod  will  seek  the  Child  to  destroy  Him.  Who  arose  and  took  the 
Child  and  His  Mother  by  night,  and  retired  into  Egypt :  and  He  was 
there  until  the  death  of  Herod."  (St.  Matt.  ii.  13,  14.) 

2  St.  Matt.  ii.  13,  18. 


THE  FLIGHT  INTO  EGYPT. 


they,  and  "  all  who  wish  to  live  piously  in  Christ  Jesus 
must  suffer  persecution."  ^  The  world,  an  enemy  of 
peace,  will  not  suffer  the  good  long  to  enjoy  it.  Let  us 
from  Mary  and  Joseph  learn  that  the  highest  sanctity 
consists  in  doing  the  ordinary  duties  of  our  state,  but 
in  doing  them  extraordinarily  well.  If  we  turn  next  to 
Jerusalem,  to  the  palace  of  Herod,  we  find  all  is  luxury 
and  effeminacy,  adulation  and  cunning,  deceit,  cruelty, 
and  falsehood.  Herod,  himself  glowing  with  rage,  the 
victim  of  the  predominant  passion  of  worldly  ambition, 
is  planning  the  massacre  of  innocent  children,  en- 
couraged by  his  fawning  courtiers.  In  vain  does  he 
try  to  frustrate  the  designs  of  God,  *'for  the  Lord 
shall  laugh  at  him,"^  and,  again,  ''the  souls  of  the 
just  are  in  the  hands  of  God  and  the  malice  of  men 
shall  not  touch  them."^  We  see  here  the  folly  of  man 
to  strive  against  the  designs  of  God's  providence ;  and 
in  all  our  trials  and  persecutions  let  us  throw  ourselves 
entirely  under  the  protection  of  Him  who  will  not  let  a 
hair  fall  from  our  head  except  by  His  special  per- 
mission. 

If  we  return  to  the  cottage  at  Bethlehem,  where 
Mary  and  the  Divine  Infant  and  holy  Joseph  are 
reposing  in  peaceful  sleep,  we  see  how  God  com- 
missions the  Archangel  to  notify  His  will.  *'  For  behold 
the  Angel  of  the  Lord  appears  to  Joseph  in  his  sleep 
and  bids  him  take  the  Child  and  His  Mother  and  fly 
to  Egypt,"  &c.  He  who  is  come  to  be  the  Liberator 
and  Redeemer  of  the  world  is  to  fly,  as  if  incapable  to 
save  Himself!  And  thus  to  forego  an  opportunity  of 
manifesting  His  and  His  Father's  power  and  promoting 
thereby  His  Father's  glory.  Again,  He  is  to  fly  during 
the  darkness  of  the  night  to  Egypt — to  a  far-distant 
country — to  take  a  journey  on  foot  of  one  hundred  and 
eighty  miles,  into  a  land  most  hostile  to  the  Jews. 
-1  2  Timothy  iii.  12,       2  Psalm  ii.  4,       3  Wisdom  iii.  1 ;  Pro  v.  xxi.  30. 


212  THE  SECOND    WEEK. 

Everything  combined  to  show  the  unreasonableness  of 
such  a  step  ;  and  at  the  same  time  they  might  so  easily 
have  gone  for  shelter  amongst  their  countrymen  in  the 
hilly  parts  of  Galilee.  Joseph  yields  to  no  such  thoughts, 
but  awakes  Mary,  who,  obedient  to  him,  at  once  rises, 
and  with  their  Child,  they  start  under  cover  of  the 
darkness  on  their  way.  There  is  no  murmur,  no  dis- 
tress, but  perfect  and  cheerful  resignation  to  God's  holy 
will,  no  shadow  of  anxiety  or  fear  ruffles  the  peace  and 
tranquillity  of  their  souls.  Let  us  learn  from  their 
example  to  leave  ourselves  in  the  hands  of  our  Superiors,, 
who  are  in  the  place  of  God,  to  dispose  of  us  as  they 
shall  deem  fit,  carrying  out  their  orders  even  though  to 
human  ideas  they  may  seem  to  involve  humiliation, 
heartlessness,  and  cruelty,  and  may  even  appear 
unreasonable  and  foolish.  They  do  not  even  ask  for 
how  long  they  are  to  stay  in  exile,  but  will  remain  till 
they  shall  be  told  when  they  are  to  return.  What  a 
lesson  for  us  if  we  are  tempted  to  weary  of  office  or 
place  and  to  ask  for  change. 

Point  2. — They  proceed  on  their  way  to  Egypt.  Let 
us  admire  their  prompt  and  blind  obedience,  notwith- 
standing the  age  of  the  Child,  the  delicacy  of  the 
Mother,  the  inclemency  of  the  season,  with  only  the 
few  things  they  can  scrape  together,  and  quite  ignorant 
of  the  road  and  of  the  nature  of  the  countr}^  or  how 
they  are  to  find  means  of  support.  Their  only  pro- 
vision is  the  providence  of  God,  who  has  given  them 
the  order.  Let  us  go  with  them  in  spirit  as  they  pass 
through  Hebron  and  the  hilly  parts  of  Judaea  to 
Beersheba,  and  onwards  to  Gaza,  and  then  through 
the  land  of  Goschen  to  the  banks  of  the  Nile.  Often 
they  hunger  and  thirst  during  the  day,  and  at  night 
have  no  roof  but  the  vault  of  heaven  to  shelter  them ; 
/always  wearied  and  worn  with  their  long  journeys,  yet 
the    same    cheerfulness,    and    resignation,    the    same 


THE  FLIGHT  INTO   EGYPT.  213 

unwavering  confidence  in  God,  the  same  recollection 
and  union  with  God  in  holy  prayer,  and  adoration  and 
love  of  the  Divine  Child.  He  offers  Himself  to  all  this 
suffering  and  joyfully  accepts  it  for  our  sakfes,  whilst 
He  gives  graces  to  Mary  and  Joseph  to  enable  them  to 
bear  all  joyfully  and  thus  give  glory  to  His  Father.  Let 
us  always  take  Jesus  with  us  in  our  journeys  from  place 
to  place,  and  He  will  do  the  same  for  us,  no  matter 
how  hard  or  repugnant  the  trial  may  be  to  which 
obedience  subjects  us.  Often  what  appears  cruel, 
imprudent,  and  even  foolish'  to  us,  is  the  will  of  God 
manifested  by  Superiors. 

Point  3. — They  remain  in  Egypt  until  Herod's 
death.  The  Egyptians  were  plunged  in  loathsome 
idolatry,  and  the  country  was  a  cradle  of  all  kinds  of 
superstitions,  and  a  sink  of  corruption  :  but  as  a  return 
for  its  hospitality  in  harbouring  Him,  what  a  spectacle 
it  presented  in  the  early  days  of  the  Church !  Its 
deserts  became  as  a  beautiful  garden  in  the  sight  of 
Heaven.  Its  schools  became  fruitful  in  learned  and 
glorious  saints.  Let  us  by  our  prayers  and  good 
example  spread  seeds  in  the  midst  of  our  depraved 
and  perverse  generation,  which  when  we  are  gone  will 
germinate  and  produce  similar  fruits  in  generations  not 
yet  born. 

Let  us  in  our  colloquy  regret  the  want  of  resigna- 
tion to  the  will  of  God  in  the  comparative  ligblt  trials 
which  we  have  had  to  suffer  and  our  imperfect  obedi- 
ence to  those  appointed  over  us.  And  let  us  beg, 
through  the  intercession  of  Mary  and  Jesus  Christ, 
that  we  ma}'-  perfectly  conform  ourselves  to  His 
example  for  the  time  to  come.  End  with  "  Our 
Father." 

Where  time  and  circumstances  allow,  as  when  a 
whole    month    is    devoted   to   making  the   Exercises, 


214  THE  SECOND    WEEK. 

St.  Ignatius  enjoins  two  repetitions  of  the  two  pre- 
ceding exercises,  and  in  the  evening  an  appHcation  of 
the  senses  to  the  same  subject. 


THE  RETURN  FROM  EGYPT.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — The  history  is  briefly  this,  that  on  the 
death  of  Herod  an  Angel  was  sent  by  God  to  St.  Joseph 
to  announce  to  him  the  fact,  and  also  to  inform  him 
that  it  was  the  time  for  him  to  return  to  the  land  of 
Israel.  St. 'Joseph  at  once  obeyed,  and  set  out  for 
Judaea ;  but  whilst  on  the  way  he  receives  a  second 
intimation  from  Heaven,  and  goes  to  Nazareth  of 
Galilee,  where  he  takes  up  his  abode. ^ 

Prelude  2. — Let  us  join  the  Holy  Family  in  Egypt, 
and  in  spirit  accompany  them  on  their  journey  to 
Nazareth. 

Prelude  3. — Let  us  beg  what  we  want,  which  is  to 
know  our  Lord  as  He  manifests  Himself  in  this  mystery, 
that  thus  we  may  through  love  and  admiration  be  led 
to  follow  Him  more  perfectly. 

Point  I. — The  Angel  gives  his  commission  for  the 
return.     Herod  was  dead ;    he  died  as  he  had  lived,. 

1  "  But  when  Herod  was  dead.;  behold  an  Angel  of  the  Lord  appeared 
in  sleep  to  Joseph  in  Egypt,  saying  :  Arise,  and  take  the  Child  and  His 
Mother,  and  go  into  the  land  of  Israel.  For  they  are  dead  that  sought  the 
life  of  the  Child.  Who  arose  and  took  the  Child,  and  His  Mother,  and 
came  into  the  land  of  Israel.  But  hearing  that  Archelaus  reigned  in  Judcea 
in  the  room  of  Herod,  his  father,  he  was  afraid  to  go  thither  ;  and  being 
warned  in  sleep  retired  into  the  quarters  of  Galilee.  And  coming  he  dwelt 
in  a  city  called  Nazareth."  (St.  Matt.  ii.  19 — 2.4.) 

2  How  long  the  Holy  Family  remained  in  Egypt  we  do  not  know,  as 
the  opinions  of  the  Fathers  differ  on  the  point.  Some  with  Epiphanius 
fix  the  period  at  two  years,  while  others,  amongst  whom  are  Ammonius, 
Anselm,  &c. ,  suppose  it  to  have  been  seven  years.  Others  extend  the  term 
of  their  exile  to  nine  years. 


THE   RETURN  FROM  EGYPT.  215 

steeped  in  iniquity.  He  had  spilt  the  blood  of  a  wife 
and  three  children,  h^d  put  many  others  also  to  death, 
among  them  the  Holy  Innocents ;  by  his  gross  immo- 
rality and  profligacy,  his  body  was  reduced  to  a  very 
hot-bed  of  most  loathsome  diseases,  an  object  of  disgust 
to  himself  and  to  all  around  him,  and  he  breathed  out 
his  sinful  soul  in  the  darkness  of  despair,  amid  tortures 
which  caused  him  to  attempt  to  die  by  his  own  hand. 
What  had  pride  profited  him  ?  What  is  the  end  of  his 
ambition,  his  power,  and  thirst  for  glory  ?  Of  what 
advantage  have  been  his  excesses  except  to  make  him 
an  object  of  horror  to  his  subjects  and  to  sink  him 
deeper  in  the  abyss  of  eternal  misery  ?  Truly,  mors 
peccatovis  pessima — "the  death  of  the  sinner  is  the  very 
worst."  1  From  this  revolting'  sight  let  us  turn  to  the 
humble  dwelling  of  Joseph  and  Mary  in  Egypt.  There 
all  is  peace,  mutual  self-sacrifice,  humility,  and  love ; 
all  is  happiness  and  joy,  for  Jesus  is  there,  with  whom 
is  all  good.  The  Angel  awakes  Joseph,  the  least  perfect 
of  the  family,  but  yet  the  Superior  of  the  house,  and 
bids  him  to  arise  promptly.  He  obeys.  He  is  to  take 
"the  Boy"  ! — such  are  the  terms  in  which  our  humble 
Jesus  is  referred  to  by  His  own  minister — and  "  His 
Mother,"  in  other  words,  the  Queen  of  Heaven,  the 
Mistress  of  the  World,  the  Mother  of  God,  "  and  go 
back  to  the  land  of  Israel."  At  the  bidding  of  the 
Angel,  without  further  question,  they  carry  it  into 
execution,  Mary  and  Jesus  obeying  Joseph,  who  in  all 
humility  and  confidence  accepts  the  message  of  God 
through  the  heavenly  envoy.  Let  us  learn  and  take  to 
heart  the  lesson  which  is  here  given  us  of  true  super- 
natural obedience.  Whether  we  are  in  Religion,  and 
as  such  are  bound  by  vow,  or  are  in  the  world,  we  are 
all  called  upon  to  obey ;  but  how  few  really  appreciate 
the  nature  and  excellence  of  this  duty !  how  few  who 
^  Psalm  xxxiii.  22. 


2i6  THE   SECOND    WEEK. 

obey  the  commands  of  rightfull}^  constituted  authority, 
not  for  the  sake  of  him  who  commands,  nor  because  of 
his  superior  quahties,  nor  for  the  benefits  accruing 
therefrom,  nor  to  avoid  the  evils  of  disobedience,  but 
solel}'-  and  simply  because  they  recognize  in  that 
authority  God,  whom  it  represents.  It  is  this  obe- 
dience which  is  meritorious  in  the  sight  of  God, 
and  is  alone  consistent  with  real  liberty  and  Christian 
independence.  What  is  the  motive  of  our  obedience  ? 
Do  we  see  in  the  orders  which  we  receive  the  expres- 
sion of  the  will  of  God,  or  are  we  actuated  by  the 
less  worthy  motives  of  hope  or  fear  of  temporal  advant- 
ages or  evils,  or  obey  because  obey  we  must  ?  Such 
reasons  are  unworthy  of  a  true  follower  of  Jesus 
Christ. 

Point  2. — And  rising  up,  they  came  into  the  land  of 
Israel.  As  it  was  by  obedience  that  they  went  to 
Egypt,  so  by  obedience  they  departed  from  it.  They 
were  perfectly  indifferent  to  all  but  the  will  of  God. 
With  them  there  was  no  question  of  like  or  dislike,  of 
comfort  or  discomfort,  of  health  or  sickness,  of  credit  or 
discredit,  but  simply  of  what  was  the  will  of  God,  of 
what  was  most  for  His  glory  and  praise.  So  should 
it  be  with  every  Christian,  but  especially  with  those 
who  are  in  the  religious  state,  and  most  of  all  with 
those  who  bear  the  name  of  Jesus,  and  profess  to  glory 
in  it.  To  such  all  countries  are  the  same,  all  residences, 
appointments,  and  offices  are  equally  agreeable,  pro- 
vided the  constituted  authority  has  spoken,  thereby 
manifesting  God's  holy  will.  It  is  only  by  this  complete 
abandonment  of  ourselves  to  Superiors  that  the  soul 
secures  true  peace,  feels  assured  of  the  protection  of 
Divine  Providence, '  promotes  its  own  sanctification, 
and  advances  the  greater  glory  of  God.  Let  us  in 
spirit  accompany  the  Holy  Family  on  their  homeward 
journey,  learning  from  each  lessons  of  modesty,  recol- 


THE  RETURN  FROM  EGYPT.  217 

lection,  humility,  poverty,  patience,  charity,  and  cheer- 
ful resignation  to  the  holy  will  of  God. 

Point  3. — Joseph  goes  to  Nazareth.  There  is  a  deep 
meaning  in  the  message  given  to  St.  Joseph  by  the 
Angel,  when  he  bade  him  to  return  to  the  land  of  Israel. 
Naturally  the  Saint  would  conclude  that  he  ought  to  go 
and  dwell  in  Jerusalem,  in  the  neighbourhood  of  the 
Temple,  where  the  Divine  Child  could  go  and  commune 
with  His  Heavenly  Father.  Moreover,  he  would  wish 
to  go  thither  in  order  to  offer  the  sacrifice  of  thanks- 
giving for  the  protection  of  Heaven  during  their  exile 
in  Egypt.  Yet,  from  the  fact  that  Archelaus,  the  crue 
son  of  the  dead  tyrant,  reigned  in  Judaea,  and  uncertain 
to  what  part  of  Israel  to  direct  his  steps,  he  has  recourse 
to  prayer  that  he  may  discover  the  will  of  God.  How 
often  do  we  form  our  judgments  simply  as  our  feelings 
prompt  us,  or  on  grounds  suggested  by  our  narrow  and 
warped  views,  or  on  considerations  of  our  creature 
comforts,  of  our  advancement  or  other  temporal  and 
unworthy  motives,  without  turning  to  God,  and  begging 
light  and  guidance  from  Him.  It  is  precisely  to  guard 
us  against  this  too  common  fault  and  danger  that 
St.  Ignatius  proposes  to  us,  and  lays  such  stress  upon 
the  frequent  application  of  the  "  Methods  of  Election." 
When  we  combine  earnest  prayer  with  the  right  use  of 
the  faculty  of  reason,  God,  in  His  merciful  and  loving 
providence,  will  enlighten  us  to  see  His  holy  will,  as 
He  did  His  servant,  holy  Joseph,  of  whom  it  is  written 
"that  he  was  admonished  in  his  sleep,"  and  retired 
into  Galilee,  where  he  took  up  his  abode  in  the  village 
of  Nazareth.  It  was  there  that  the  Blessed  Mother  of 
Jesus  had  dwelt ;  it  was  there  that  He  was  conceived 
by  the  Holy  Ghost ;  it  was  a  retired  and  humble 
village,  far  removed  from  the  turmoil  and  dissipation 
of  the  world,  where  for  so  many  years  our  Lord  was  to 
lead  a  life  of  obscurity,  of  labour,  and  of  obedience. 


2i8  THE   SECOND    WEEK. 

*'  Love  to  be  unknown  and  to  be  accounted  nothing 
worth,"  says  the  author  of  the  Imitation.  It  is  the  lesson 
he  learnt  from  Jesus  of  Nazareth.  Let  us  also  try  to 
take  this  lesson  to  heart ;  let  us  practise  what  we 
profess,  and  love  to  live  a  life  of  labour,  obscurity, 
obedience,  and  prayer. 

Let  us  end  this  contemplation  with  three  colloquies, 
to  our  Blessed  Lady,  to  our  dear  Lord,  and  to  our 
Heavenly  Father.     End  with  the  "  Our  Father." 


THE   HIDDEN    LIFE.i 

Note. — In  the  preceding  mysteries  we  have  studied 
the  more  remote  dispositions  to  promote  in  ourselves 
and  others  the  greater  glory  of  God.  We  now  come 
to  the  more  immediate  dispositions,  which  consist  in 
applying  ourselves  first  to  sanctify  ourselves  in  our  own 
private  life.  For  this  we  must  study  the  life  which 
Jesus  led  up  to  the  thirtieth  year  of  His  age,  when  He 
went  forth  to  preach  and  to  accomplish  the  redemption 
of  the  world.  It  is  a  myster}^  hidden  indeed  from 
the  eyes  of  worldlings,  but  shines  out  with  wonderful 
lustre  to  the  eyes  of  those  who  know  and  love  Him  ; 
and  furnishes  us  with  weighty  and  necessary  practical 
lessons  which  are  calculated  to  make  us  saints. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  review  the  history,  how  our 
Saviour,  in  the  twelfth  year  of  His  age,  returned  to 
Nazareth  and  lived  there  in  perfect  obedience  and 
subjection  to  Mary  and  Joseph  ;  and  as  He  advanced 
in  age,  so  He  ever  showed  greater  wisdom  and  sanctity 

1  ' '  And  He  descended  with  them  and  came  to  Nazareth  ;  and  He  was 
subject  to  them,  .  .  .  And  Jesus  advanced  in  wisdom,  age,  and  grace 
before  God  and  men."  (St.  Luke  ii.  51,  52.) 


THE  HIDDEN   LIFE.  219 

in  works  of  edification  of  His  neighbour  and  of  glory- 
to  His  Father,  and  His  employment  was  that  of  a 
joiner. 1 

Prelude  2. — Let  us  picture  the  house  and  shop,  and 
our  Lady  and  our  Lord  employed  in  menial  and  ordinary 
services. 

Prelude  3. — Let  us  beg  what  we  desire,  namely,  to 
know  our  Lord  in  His  private  life  more  clearly,  that  we 
may  love  Him  more  dearly,  and  may  imitate  Him  in 
His  private  virtues  more  nearly. 

Point  I. — He  was  obedient.  There,  da}'  after  day,  at 
whatever  hour,  we  see  our  Lord  in  that  poor  house  full 
of  respect  and  subjection  to  our  Lady  and  St.  Joseph — 
always  at  their  beck  and  call,  content  with  everything, 
serving  them  in  everything  with  the  most  perfect 
obedience.  Who  is  it  who  obeys  ?  The  Almighty 
Creator,  Lord  and  Master,  to  whom  all  things  are 
subject :  and,  as  Man,  full  of  grace  and  wisdom  and 
power.  To  whom  ?  To  Mary,  whom  of  His  own  free 
choice  He  had  fixed  upon  to  be  His  Mother,  and  to 
Joseph,  a  poor  artisan,  creatures  drawn  from  nothing 
by  Himself,  and  consequently  infinitely  inferior,  to  Him 
in  wisdom,  power,  and  every  other  quality. 

In  what  ?  And  His  obedience  extends  to  the  poorest 
and  lowliest  duties  with  alacrity  and  fulness  of  affection, 
and  that  until  His  thirtieth  year.  So  the  first  step  in 
the  way  of  sanctity  is  perfect  obedience  and  the  total 
detachment  from  our  own  will  and  judgment,  forgetting 
all  our  endowments— that  we  are  old,  or  learned,  or 
prudent — the  high  offices  we  have  held ;  and  stamping 
out  our  own  opinions  and  judgments ;  and,  like  our 
Jesus,  cheerfully  subjecting  our  own  opinions  and  ideas 
to  those  of  others.  How  shameful  it  is  sometimes  to 
hear  a  Religious  asking:  "What?  am  I  forsooth  a 
child  ?  or  a  fool  ?     Have  I  not  gone  through  such  and 

1  Conf.  Summa,  p.  3.  q.  7.  a.  12 ;  Toletus,  in  Lucam,  ii.  §§  86,  88. 


THE   SECOND    WEEK. 


such  studies  ?  Have  I  not  been  in  such  and  such 
offices  ?  "  And  yet  we  profess  to  imitate  Jesus,  and 
especially  in  the  matter  of  obedience,  whose  life  for 
eighteen  years  is  summed  up  in  Erat  sicbditus  illis.  Let 
us  listen  to  St.  Bernard :  "Blush,  thou  proud  sinner; 
God  humbles  Himself,  and  thou  exaltest  thyself."  Let 
us  resolve  firmly  to  obey  with  an  obedience  like  that 
which  the  Son  of  God  not  only  showed  so  eminently 
in  all  His  actions,  but  made  the  chief  occupation  of 
the  greater  part  of  His  life ;  and  when  He  left  His 
Mother,  it  was  only  to  transfer  His  obedience  to  His 
Heavenly  Father. 

Let  us  also  contemplate  St.  Joseph  in  his  workshop, 
clad  in  his  poor  dress,  and  labouring  hard  to  earn  the 
few  necessaries  required  by  Mary  and  Jesus ;  as  also 
the  Mother  and  Child,  poor,  but  peaceful  and  happy : 
each  ever  ready  to  help  and  sacrifice  self  in  favour  of 
the  others.  Joseph  holy  because  humble,  Mary  more 
holy  because  more  humble,  but  Jesus  the  holiest  of  all 
because  the  most  humble,  and  so  successful  in  con- 
cealing His  Divinity,  that  the  most  intimate  of  their 
neighbours  failed  to  discover  it.  Truty  He  is  a  hidden 
God — and  all  this  for  so  many  long  years.  Oh,  let  us 
love  to  be  hidden  with  Christ  in  God.  Let  us  follow 
the  counsel  of  the  author  of  the  Imitation,  let  us  love  to 
be  unknown  and  to  be  counted  nothing  worth. 

Point  2. — He  advanced  in  wisdom,  age,  and  grace. 
It  was  not  that  the  habit  of  wisdom  and  grace  increased, 
for  these  were  perfect  in  Him  from  the  instant  of  His 
conception,  but  His  actions  gave  signs  of  greater 
wisdom,  and  each  gave  greater  delight  to  God.  His 
Divine  Person  was  covered  with  human  flesh  and 
hidden  behind  the  shades  of  His  private  life,  as  a  sun 
behind  the  clouds,  and  only  now  and  then  and  by 
degrees  shone  forth  with  greater  splendour  as  His 
years  advanced.     Let  us  behold  Him  in  the  discharge 


THE   HIDDEN   LIFE. 


of  His  ordinary  actions ;  in  His  long  prayers  adoring 
and  glorifying  His  Eternal  Father ;  in  His  talking  and 
conversation  with  men ;  in  His  serving  His  Blessed 
Mother;  in  His  taking  His  food  and  rest — let  us  see 
His  modesty  and  exterior  deportment,  and  His  humble, 
thoughtful,  and  charitable  bearing.  Let  us,  too,  desire 
to  increase  more  and  more  in  the  service  of  God  in  the 
ordinary  actions  of  our  lives,  and  to  aim  always  at  what 
is  more  perfect  both  as  to  the  substance  and  manner  of 
performing  them.  Alas  !  how  often  have  we  falsified 
and  reversed  this  saying  in  our  lives !  What  efforts 
have  we  made  to  increase  in  wisdom,  in  our  studies, 
perhaps,  to  win  the  applause  and  esteem  of  others ; 
but  in  the  meantime  what  wrong  notions  and  crooked 
maxims  have  we  adopted,  and  what  little  attempts 
have  we  made  to  please  God  b}''  our  virtuous  deeds. 
Let  us  be  confounded,  repent  heartily,  and  resolve 
courageousl}^  for  the  future. 

Point  3. — Is  He  not  a  joiner  ?  Jesus  having  taught 
us  the  manner  of  commencing  spiritual  life  by  the  virtue 
of  obedience  and  to  pursue  it  with  profit,  teaches  us 
the  surest  means  of  maintaining  it  by  humility  and 
the  constant  exercise  of  humiliations.  Jesus  came  to 
perform  the  greatest  of  works,  the  redemption  of  the 
world ;  He  determined  for  this  to  remain  on  earth  for 
three-and-thirty  years,  nevertheless,  thirty  of  these  He 
spent  in  retirement,  and  of  these  eighteen  in  a  small 
joiner's  shop,  as  if  He  were  a  mere  peasant,  amidst  the 
hard  labours  of  an  ordinary  mechanic,  as  though  He 
were  a  person  of  no  learning.  Therefore  He  had  it 
thrown  into  His  face:  "Is  He  not  a  joiner?"  How 
different  are  the  judgments  of  God  from  those  of  men ; 
and  yet  how  often  do  we,  who  profess  to  imitate  Him, 
prove  ourselves  cowards  and  slaves  to  the  opinions  of 
men.  Such  was  the  beginning  of  the  noble  achieve- 
ment,  such   the   preparation   of  Jesus  to   glorify   His 


THE   SECOND    WEEK. 


Father,  namely,  to  humble  Himself  and  make  Himself 
little.  Wherefore  we  prove  our  folly  and  error  in 
wishing  to  appear  in  public,  to  make  a  show,  to  occupy 
conspicuous  offices,  &c. 

Let  us  consider  also  how  Jesus,  who  had  come  to 
do  such  mighty  work  by  His  teaching  and  redemption 
of  mankind,  would  spend  thirty  years  in  poverty, 
obscurity,  and  laborious  employments  suited  only  to 
a  poor  carpenter's  son.  This  He  did  to  convince  the 
world  of  the  necessity  and  excellence  of  holy  humility ; 
to  encourage  and  console  those  who  are  forced  to  work ; 
to  ennoble  manual  labour ;  and,  lastly,  to  show  us  that 
real  merit  does  not  so  much  depend  on  the  nature  of 
our  occupations,  as  on  the  purity  of  intention  and  on 
the  spirit  with  which  we  perform  them. 

Let  us  then  love  the  interior  and  hidden  life,  and 
love  the  lowest  offices  and  the  occupations  least  esteemed 
by  worldlings. 

In  our  colloquy,  let  us  implore  of  God  to  give  us 
the  grace  to  walk  in  the  footsteps  of  our  Blessed  Lord, 
especially  by  an  imitation  of  His  obedience  and  humility, 
and  by  our  fervour  in  performing  the  ordinary  duties  of 
our  state  of  life.     End  with  "  Our  Father." 


JESUS   REMAINS   IN    THE   TEMPLE.i 

Note. — i.  In  the  preamble  to  the  consideration  of 
the  different  states  of  life,  St.  Ignatius  tells  us  that  this 
contemplation  is  to  prepare  us  for  the  main  and  decisive 

1  "And  His  parents  went  every  year  to  Jerusalem  at  the  solemn  day  of 
the  Pasch.  And  when  He  was  twelve  years  old,  they  going  up  into 
Jerusalem  according  to  the  custom  of  the  feast,  and  having  fulfilled  the 
days,  when  they  returned,  the  Child  Jesus  remained  in  Jerusalem  ;  and 
His  parents  knew  it  not.  And  thinking  that  He  was  in  the  company,  they 
came  a  day's  journey,  and  sought  Him  among  their  kinsfolks  and  acquaint- 
ance.    And  not  finding  Him,  they  returned  into  Jerusalem,  seeking  Him. 


JESUS  REMAINS  IN   THE  TEMPLE.  223 

work  of  the  second  part  of  the  Exercises.  And  Toletus^ 
says  that,  according  to  the  opinion  of  commentators, 
this  mystery  is  the  commencement  of  that  Hfe  which 
Jesus  was  later  pubhcly  to  lead  as  the  Saviour  of  the 
world  and  promoter  of  His  Father's  glory.  It  ought, 
then,  to  dispose  us  to  make  greater  and  more  perfect 
resolutions  against  all  carnal  attachments. 

2.  After  Jesus  has  been  presented  to  us  at  Nazareth 
as  a  model  of  obedience,  humility,  labour,  and  perfection 
in  the  discharge  of  ordinary  duties,  we  here  regard  Him 
as  the  model  of  Christian  perfection.  Further,  evangelical 
perfection,  or  the  practice  of  the  Evangelical  Counsels 
and  the  consecrating  of  self  with  our  liberty  and  will  to  the 
apostolic  life,  is  one  end  proposed  to  us  for  our  serious 
consideration  ;  but  yet  it  is  not  the  predominant  one, 
which  is  rather,  as  St.  Ignatius  says,  Ut  perveniamus  ad 
perfectionem  in  qiiocimiqne  statu,  that  is,  to  put  ourselves 
in  the  disposition  to  acquire  perfection  in  any  state, 
and  to  excite  our  will  to  follow  the  call  of  God  at  all 
cost,  and  to  adopt  the  means  necessary  to  acquire  that 
perfection. 

3.  Therefore  the  mystery  is  presented  to  us  under 
the  following  three  points  :  (i)  Jesus  is  called  by  the 
Eternal  Father  to  quit  His  Mother,  to  manifest  Himself 
personally  in  the  Temple,  at  the  expense  of  great  pain 
both  to  His  Mother  and  Himself,  in  recognition  of  His 
Father's  superior  claims ;  (2)  Jesus  obeys  perfectly,  and 
in  most  painful  circumstances  caused  by  His  poverty, 
detachment,   &c. ;    (3)  in    the   third    point    we    are    to 

And  it  came  to  pass  that,  after  three  days  they  found  Him  in  the  Temple, 
sitting  in  the  midst  of  the  doctors.  .  .  .  And  all  that  heard  Him  were 
astonished  at  His  wisdom  and  His  answers.  .  .  .  And  His  Mother  said  to 
Him,  Son,  why  hast  Thou  done  so  to  us?  Behold  Thy  father  and  I  have 
sought  Thee  sorrowing.  And  He  said  to  them,  How  is  it  that  you  sought 
Me?  Did  you  not  know  that  I  must  be  about  My  Father's  business?" 
(St,  Luke  ii.  41 — 50. ) 
i  In  Lucam,  ii.  §  69. 


224  'THE   SECOND   WEEK. 

ask  ourselves,   What  is  God's  call  in    our   individual 
regard  ? 

Prelude  i. — Let  us  consider  that  Jesus  goes  with  His 
parents  to  Jerusalem  to  celebrate  the  Passover ;  that 
when  they  returned,  He  remained  without  their  know- 
ledge ;  that  having  with  anxiety  and  sorrow  sought 
Him,  they  at  length  found  Him  on  the  third  day  in  the 
midst  of  the  doctors  in  the  Temple ;  and  that  when  His 
Mother  asked  Him  why  He  had  done  so.  He  answered : 
♦'  Why  did  ye  seek  Me  ?  Did  ye  not  know  that  I  must 
be  about  My  Father's  business  ?  " 

Prelude  2. — Let  us  imagine  the  road  to  Jerusalem, 
the  Temple,  and  our  Lord  and  others  in  front  of  the 
doctors. 

Prelude  3. — Let  us  beg  what  we  want,  namely,  to 
know  our  Blessed  Lord's  thoroughness  and  generous 
response  to  the  call  of  His  Father,  that  we  may  love 
Him  the  more,  and  be  stimulated  to  follow  Him. 

Pomt  I. — Jesus  having  attained  the  age  at  which 
He  assumes  the  rights  of  manhood  and  becomes  subject 
to  the  Mosaic  injunctions,  He  starts  with  His  parents 
for  Jerusalem  to  celebrate  the  feast  of  Easter  by  assist- 
ing at  the  sacrifices  and  other  ceremonies  prescribed 
in  honour  and  for  the  worship  of  God.  The  way  was 
long  from  Nazareth  through  Esdraelon,  the  valleys  of 
Ephraim,  over  the  hills  of  Samaria,  and  through  Sichem 
on  to  Jerusalem.  His  age  is  very  tender,  and  the  way 
is  rough  and  hilly,  and  He  runs  some  risk  of  His  life  as 
Archelaus  was  still  reigning  in  Jerusalem, ^  yet  He 
reckons  nothing  of  the  trouble  and  fatigue  and  danger, 
preferring  the  reverence  and  fear  of  God  to  every  human 
consideration.^  Let  us  admire  the  Blessed  Virgin  and 
St.  Joseph  with  Jesus  in  their  midst  as  they  proceed  on 

1  Toletus,  §  68. 
^  Augustine,  De  consejis  Evang.  ii.  c.  10. 


JESUS  REMAINS   IN   THE   TEMPLE.  225 

their  way :  their  humiHty,  modesty,  gentleness — how 
'  content  to  be  ignored  and  perhaps  looked  down  upon 
by  their  fellow -pilgrims  on  account  of  their  poverty  and 
retiring  manners.  With  what  deep  feelings  is  the  Heart 
of  Jesus  swelling  for  His  most  Holy  Mother,  and  for 
St.  Joseph,  their  pure,  loving,  and  devoted  protector; 
and  on  the  other  side,  with  what  ardent  love,  profound 
reverence,  and  awe  were  their  hearts  filled  for  the 
Divine  Jesus !  Again,  what  was  their  food,  their 
accommodation,  on  that  three-days'  journey  ? — and  yet 
they  bear  it  all  so  cheerfully,  so  silently,  so  generously, 
for  it  is  on  the  part  of  Jesus  and  of  Mary  a  labour 
undertaken  in  a  spirit  of  supererogation,  as  only  Joseph 
came  under  the  Law.  How  much  have  we  to  learn  in 
all  these  respects,  and  how  little  of  supererogation  do 
we  find  in  all  that  we  do  for  God  !  During  the  seven 
days  let  us  behold  Him  generally  in  the  Temple  adoring 
and  praising  God  and  praying  for  the  salvation  of  man- 
kind. Let  us  learn  here  to  cling  perseveringly  to  our 
spiritual  duties,  if  we  mean  to  do  good  to  others  and 
glorify  God.  All  our  talents,  industry,  and  labours, 
will  be  of  no  use  to  others,  if  by  negligence  in  prayer 
and  spiritual  observances  we  fail  to  sanctify  ourselves. 
Let  us  learn  never  through  irksomeness,  small  ailments, 
preparation  of  sermons  or  succouring  our  neighbours, 
to  neglect  our  religious  duties,  especially  meditation  and 
examens  of  conscience  and  our  other  daily  devotions. 

We  may  also  contemplate  the  spirit  of  recollection, 
composure,  and  modesty,  which  the  Holy  Family 
displayed  during  all  the  ceremonies  of  the  Temple, 
the  exactness  with  which  they  observed  the  minutest 
details  of  the  Law,  and  learn  a  lesson  of  the  manner 
in  which  we  should  conduct  ourselves  in  the  house 
of  God,  and  more  especially  in  the  preparation  for, 
celebration  of,  and  thanksgiving  after  the  participa- 
tion   of   the    sacraments,   or    Sacrifice  of   the   Mass. 


226  THE  SECOND    WEEK. 

When  the  feast  was  over  and  the  parents  of  Jesus 
in  company  with  the  other  pilgrims  from  Galilee 
started  for  their  homes,  Jesus  remained  behind.  This 
was  an  intense  pain  to  His  Sacred  Heart,  for  He 
knew  the  dreadful  pain  and  sorrow  which  it  must  cause 
to  the  most  tender  and  loving  heart  of  His  Blessed 
Mother,  yet  He  could  not  tell  her,  for  it  was  by  this 
her  trial  that  her  most  pure  soul  was  to  be  rendered 
more  pure  and  more  beautiful  still,  and  that  her  natural 
love  was  to  give  more  place  to  the  supernatural  with 
which  she  was  inflamed.  This  His  pain  was  intensified 
by  the  love  which  He  had  for  her ;  but  such  was  the 
will  of  His  Eternal  Father,  that  thereby  He  might 
teach  the  world  that  there  is  a  higher  and  a  nobler  law 
than  that  which,  as  the  Author  of  Nature,  He  has 
implanted  in  the  soul  of  every  man,  and  in  compliance 
with  which  the  natural  law  must  be  sacrificed.  This 
is  a  lesson  for  parents  as  well  as  for  children,  that  when 
God  calls  to  His  special  service,  the  natural  ties  which 
bind  them  to  each  other  must  be  broken,  and  the 
sacrifice  must  be  made  even  though  it  may  cause  the 
heart  to  bleed. 

Point  2. — Jesus  obeys  most  cheerfully,  and  remains 
in  the  Temple,  and  mixing  with  the  strangers  who  were 
receiving  instructions  from  the  doctors,  listens  to  their 
teachings  as  if  He  were  an  ignorant  scholar.  We  may 
well  suppose  1  that  He  would  ask  them  regarding  the 
Messiah,  thereby  to  draw  the  doctors  and  scribes  to  a 
knowledge  of  Him  when  He  should  later  enter  on  His 
Public  Ministry.  So  full  of  celestial  wisdom  were  His 
questions  and  replies,  that  all  were  rapt  in  admira- 
tion. Let  us  learn  with  like  humility,  modesty,  and 
assiduity,  and  with  the  same  purity  of  intention,  those 
sacred  truths  and  sciences,  which  may  fit  us  to  be 
instruments  for  the  promotion  of  God's  glory  and  the 
1  Toletus,  §  75. 


JESUS  REMAINS  IN   THE   TEMPLE.  227 


salvation  of  souls,  and  may  serve  also  to  sanctify  our- 
selves. Instead  of  spending  our  time  in  visits,  com- 
pliments, and  in  worldly  and  unprofitable  discourses, 
let  us  be  covetous  of  it  and  devote  it  to  professional 
study,  after  allowing  a  full  measure  to  prayer.  The 
doctors  wondered  at  the  heavenly  prudence  and  wisdom 
manifested  by  Jesus.  God  grant  that  the  people  with 
whom  we  may  be  thrown,  may  never  have  cause  to 
wonder  at  the  imprudence,  rashness,  or  folly  of  our 
conversation,  or  at  our  want  of  zeal  and  piety.  But 
how  was  Jesus  supported  during  those  three  days? 
Probably  on  charity.  Where  did  He  pass  the  night  ? 
Either  in  the  porch  or  portico  of  the  Temple,  or  He 
craved  the  hospitality  of  others.  All  the  daytime  He 
spent  in  the  house  of  God,  knowing  ''that  all  other 
things  would  be  added  unto  Him." 

Point  3. — When  Joseph  and  Mary  had  finished  the 
first  day  on  their  return  journey  to  Nazareth,  they 
found  that  Jesus  was  absent,  and  was  not  in  the 
company  of  any  of  their  relatives  or  friends.  For  this 
no  blame  could  be  attached  to  them,  whether  of 
indifference,  neglect,  or  want  of  love :  yet  who  can 
conceive  the  anguish  and  sorrow  of  Mary  and  Joseph, 
and  at  the  same  time  their  humble  submission  to  the 
Divine  will.  We  may  apply  to  her  in  her  distress  those 
words  of  the  spouse  in  the  Canticles :  •'  By  night  I 
sought  Him  whom  my  soul  loveth :  I  sought  Him  and 
found  Him  not.  I  will  arise  and  go  about  the  city ;  in 
the  streets  and  the  broad  ways,  I  will  seek  Him  whom 
my  soul  loveth.  I  sought  Him  and  I  found  Him  not. 
The  watchmen  who  keep  the  city  found  me :  have  you 
seen  Him  whom  my  soul  loveth  ?  "  ^  Let  us  accompany 
them  on  their  way  back  to  Jerusalem  in  search  of  Him : 
let  us  feel  intense  compassion  for  them,  for  the  poor 
Mother  in  her  calm  but  deep  sorrow  at  the  loss  of  her 
*  Cant.  iii.  2,  3. 


228  THE  SECOND    WEEK. 

Child,  in  her  terrible  affliction  and  unmerited  self- 
reproaches  at  her  want  of  care  of  her  Blessed  Child ; 
and  for  holy  Joseph  in  his  double  grief  at  the  sight  of 
the  distress  of  Mary  and  his  anxiety  about  Jesus. 
Truly  **  great  is  their  sorrow  as  is  the  sea.  Who  can 
heal  it  ?  "  And  so  the  slow  hours  of  that  miserable  day 
passed.  What  a  lesson  this  should  be  for  us  when 
through  our  own  fault  we  have  had  the  terrible  mis- 
fortune to  lose  Jesus  by  a  grievous  sin,  or  have  gone  to 
a  distance  from  Him  by  a  deliberate  venial  sin.  If  they 
so  sorrowed  and  hastened  to  seek  for  Him  who  without 
shadow  of  fault  had  been  separated  from  Him,  what 
ought  to  be  our  affliction,  what  our  haste  to  seek  Him 
till  He  is  found  again  ?  When  they  reach  the  city,  they 
make  their  way  straight  to  the  Temple,  where  they  find 
Him  seated  in  the  midst  of  the  doctors.  Let  us  con- 
template Him  as  with  sublime  modesty,  humility,  and 
reverence  He  proposes  His  questions  regarding  the 
Messiah,  the  time  and  the  signs  of  His  coming,  and 
listening  to  their  replies.  Let  us  observe  how  all  those 
about  Him  as  well  as  the  priests  and  doctors  are  struck 
with  wonder  and  admiration  at  His  questions  and  at 
His  answers.  Let  us  admire  the  self-control  of  the 
Mother,  and  her  patience,  whilst  she  waits  for  the 
breaking  up  of  the  meeting,  and  let  us  rejoice  with  her 
at  *'  having  found  Him  whom  her  soul  loveth,  whom 
she  will  now  hold,  and  will  not  let  Him  go  till  she 
brings  Him  into  her  mother's  house."  ^  When  Mary 
asks  Him  why  He  has  treated  them  so,  and  tells  Him 
how  sorrowingly  they  have  been  looking  for  Him,  He 
gives  them  to  understand  that  in  regard  of  His  works 
for  the  glory  of  His  Father,  and  in  His  office  as  the 
Saviour  of  the  world.  He  had  to  obey  that  Father. 
Let  us  never  forget  this  reply  of  our  dear  Lord,  let  us 
remember  that  we  must  trample  underfoot  all  human 
1  Cant.  iii.  4. 


JESUS   REMAINS  IN   THE   TEMPLE.  229 

respects  and  all  regard  for  flesh  and  blood  when  there 
is    a    question   of    God's   glory   and   the   salvation   of 
souls  ;   and  at   the  call  of  duty  we  must   be  ready  to 
forsake   parents    and    family   and    our   best    and    most 
intimate  friends,  even   though  they  may  be  disgusted 
with   us    and   made   hostile  to  us.     Our   answer   must 
be    unhesitatingly :     Do    you    not    know   that    I    must 
be  about  my  Father's  business  ?     Jesus  had  two  kinds 
of    work.      We    may    call   them    opera    sua    and    opera 
Patris.'^      The    fovmev    were    such     as    were     common 
and  in  His  capacity  as  Man,  in  which  He  avoided  all 
singularity,  and  as  to  these,  as  long  as  He  lived,  with 
Mary,  He  subjected  Himself  to  her  and  depended  on 
her  beck ;  the  latter  were  peculiar  to  Him  in  His  quality 
as  Saviour,  and  belonged  rather  to  His  Divinity,  and 
as  to  these  He  depended  solely  on  the  will  and  pleasure 
of  His  Father,  and  could  not  in  them  subject  Himself 
to  the  will  and  pleasure  of  any  human  being  no  matter 
how  holy  or  exalted,  or  how  closely  allied  to   Him. 2 
By  this  He  teaches  us  that  we  too  must  make  a  like 
distinction  in  our  own  lives.     Civility,  good-nature,  and 
charity,  are  very  good  and  proper  dispositions  to  win 
the  hearts  of  our  neighbours,  and  it  is  well  in  ordinary 
life  and  common  matters  to  endeavour  to  please  them, 
when  neither  God  nor  our  neighbour's  salvation  demand 
otherwise ;   but  when   our  own  perfection,  the  will  of 
God,  or  His  glory  are  in  question,  as  these  are  works 
more   than    human    and    require    the    special    actual 
grace   of  God,   we   must    not    make   them    depend   on 
human  respects,  but  must  ignore  the  judgments,  wishes, 
pleasure,  or  displeasure  of  men. 

1  In  the  distinction  of  opera  sua  and  opera  Patris,  we  refer  to  those 
actions  of  our  Lord  which  He  performed  as  Man  and  in  which  it  was  the 
will  of  His  Father  that  He  should  be  obedient  to  His  fellow-man,  as  dis- 
tinguished from  those  which  were  solely  and  directly  ordered  by  His' 
Heavenly  Father. 

2  Toletus,  in  Lucam  ii,  §  69. 


230  THE  SECOND    WEEK. 

Let  us  examine  ourselves  and  see  how  far  we  have 
regulated  our  lives  by  these  principles  laid  down  by  our 
dear  Lord. 

In  the  colloquy  let  us  beg  of  Him  to  teach  us  these 
true  principles  of  the  apostolic  life,  and  give  us  the 
grace  to  reduce  them  to  practice  in  our  daily  lives. 
End  with  ''  Our  Father." 


INTRODUCTION    OR   PREFACE   TO   THE 
CONSIDERATION     OF    VARIOUS    STATES. 

I.  After  having  meditated  on  the  example  which 
Christ  our  Lord  has  left  us  of  the  first  state,  which 
consists  in  the  observance  of  the  commandments  of 
God  and  of  the  Church,  whilst  He  was  living  under 
the  authority  of  Mary  and  Joseph  ;  and  likewise  on  that 
which  He  has  given  us  of  the  second  state,  which 
consists  in  the  additional  observance  of  the  Evangelical 
Counsels,  when  He  remained  in  the  Temple,  leaving 
His  Mother  and  His  adopted  father  in  order  to  devote 
Himself  solely  to  the  service  of  His  Eternal  Father, 
let  us  now  begin  to  contemplate  the  other  mysteries  of 
His  Life,  in  order  to  study  and  seek  out  in  what  state 
or  kind  of  life  His  Divine  Majesty  may  be  pleased  to 
employ  us  iox  His  service,  or  what  sacrifice  He  requires 
from  us  for  our  greater  perfection  in  the  state  in  which 
He  has  placed  us. 

Therefore,  as  an  introduction  to  this  subject,  we 
shall  see  in  our  next  exercise  the  intention,  that  is  to 
say,  the  ways  and  means  of  Christ  our  Lord,  and  on 
the  other  hand  those  of  the  enemy  of  our  human  nature : 
and  we  shall  likewise  learn  how  we  ought  to  dispose 
ourselves  to  acquire  perfection  in  that  state  to  which  it 
may  please  God  our  Lord  to  elect  us,  or  in  which  we  are 
already  fixed- 


ON   TWO   STANDARDS.  231 

2.  Suarez^  observes  :  "St.  Ignatius  here  begins  to 
treat  of  the  means  by  which  a  man  ought  gradually 
to  dispose  himself  to  make  a  right  election  of  that 
state  of  life  in  which  he  may  best  secure  his  salvation 
and  serve  his  God." 

3.  The  meditations  themselves  are  calculated  to 
lead  the  exercitant  to  perfection,  whatever  may  be  his 
state  of  life,  whether  he  be  a. member  of  the  Society,  Or 
a  cleric,  or  even  a  lay  person  living  in  the  world,  and 
therefore  we  see  that  St.  Ignatius  does  not  mention  in 
them  the  Evangelical  Counsels. 

4.  Where  it  is  not  a  question  of  choosing  a  state  of 
life,  if  the  person  is  already  fixed  in  one,  the  same 
exercises  can  and  ought  to  be  applied  to  the  correction 
of  some  sin  or  inordinate  state  of , the  soul,  or  to  find 
out  what  sacrifice  God  demands  from  him  for  the 
sanctification  of  his  own  soul  or  the  promotion  of  God's 
greater  glory ;  or  what  particular  virtue  he  is  more 
especially  called  upon  to  cultivate.  All  these  are 
subjects  upon  which  those  who  make  the  Spiritual 
Exercises  at  regular  stated  intervals  are  called  upon  to 
make  an  election :  now  upon  one,  now  upon  another, 
according  to  the  disposition  of  the  soul  at  the  time  of 
their  retreat.^ 


ON   TWO    STANDARDS.^ 

Commencement  and  preparatory  prayer  as  usual. 
Prelude  i. — Let  us  put  before  our  minds  how  Jesus 
Christ   calls   all   men,  wishing  them  to   gather  round 

1  De  Exercit.  v.  c.  xv.  §  18.  ^  See  Appendices  I.  II.  III. 

3  This  meditation  together  with  the  "Foundation,"  "The  Kingdom 
of  Christ,"  the  "Three  Classes,"  and  "Three  Degrees  of  Humility,"  are 
the  very  soul  of  the  Spiritual  Exercises.  Towards  them  the  others  tend, 
or  on  them  depend,  and  consequently  they  must  never  be  omitted.  Two 
others,  namely,  the  exercise  on  Sin  and  the  contemplation  on  Divine  Love, 
must  also  be  added. 


232  THE  SECOND    WEEK. 

His  standard,  and  Lucifer  on  the  contrary  strives 
cunningly  to  allure  them  and  bring  them  under  his 
galling  yoke. 

Prelude  2. — Let  us  picture  to  ourselves  a  great  plain 
about  Jerusalem,  where  the  Great  Marshal  [Summus 
Dux  generalis),  or  Captain  General,  Christ  our  Lord,  is 
stationed  in  the  midst  of  His  elect ;  and  another  plain 
near  Babylon,  where  is  Lucifer  at  the  head  of  our 
enemies,  the  devils  and  evil-minded  and  depraved 
men. 

Prelude  3. — Let  us  beg  what  we  earnestly  desire, 
namely,  a  clear  knowledge  of  the  wiles  and  deceits  of 
the  impious  rebel,  that  we  may  beware  of  them,  and  a 
knowledge  of  the  true  life  which  our  true  and  great 
Leader  shows  us,  and  grace  to  follow  in  His  footsteps 
and  embrace  His  principles. 

Point  I. — Let  us  first  take  a  view  of  the  hosts 
marshalled  near  Babylon,  a  city  in  appearance  grand 
and  noble,  but  in  reality  a  place  of  disorder,  riot,  and 
confusion  ;  for  its  inhabitants  are  slaves  of  vice,  and 
ignore  God's  true  worship.  There,  seated  on  a  chair 
as  if  in  sign  of  majesty,  is  Lucifer,  lording  it  over  the 
sons  of  pride. 1  His  spirit  stirs  up  the  depths  of  pride 
which  absorbs  all  his  followers,  and  from  which  spreads 
a  pestilence  of  vice  over  all  the  earth.  He  is  surrounded 
b}^  flaming  fires  from  which  rise  dense  volumes  of  smoke, 
fit  symbols  of  concupiscence  and  falsehood,  of  the  dis- 
quiet and  inconstancy  of  unbridled  passions.  All  is 
agitation  and  excitement,  nothing  real  and  substantial, 
all  is  vanity  and  empty  show  and  bravado,  all  is  false- 
hood and  mean  fraud.  If  we  could  see  the  monster  in 
his  true  colours,  we  should  die  of  fright  and  horror — he 
strikes  his  adherents  with  terror  and  holds  them  in 
chains  of  slavery.     And  as  for  the  good,  he  wants  to 

1  "  He  beholdeth  every  high  thing,  he  is  king  over  all  the  children  of 
pride."  (Job  xli.  25.) 


ON   TWO   STANDARDS.  233 

drag  them  from  the  path  of  virtue  and  plunge  them  into 
vice,  to  drive  them  to  despair  by  persecution,  to  terrify 
them  by  anxieties,  fears,  and  scruples,  or  to  bewilder 
and  distress  them  by  wild  imaginings.  His  pride  and 
envy  make  him  mad  against  mankind.  Let  us  next 
observe  how  his  minions  from  Hell,  joined  by  multitudes 
of  his  adherents  on  the  earth,  hustle  round  him,  all 
ready  to  carry  out  the  commands  of  their  infamous 
head,  all  imbued  with  his  impious  and  cruel  malice, 
and  all  yearning  to  have  a  share  in  the  ruin  of  poor 
souls.  Amongst  the  most  desperate  let  us  see  those 
who  under  the  guise  of  men  of  science,  of  statesmen,  of 
rulers,  or  of  leaders  of  society,  exercise  their  baneful 
influence.  And  these  the  archfiend  despatches  over 
the  whole  face  of  the  earth ;  they  are  scattered  through 
cities  and  towns  and  hamlets ;  they  are  mingled  with 
the  crowds  which  congregate  in  public  places  or  in 
manufactories ;  they  enter  private  houses,  they  are  to 
be  met  with  where  men  fly  for  solitude ;  in  the  work- 
shop, the  oflice,  and  in  the  school.  No  single  child  of 
man  shall  succeed  in  evading  the  assaults  of  these 
enemies,  either  visible  or  invisible,  or  both. 

Let  us  listen  to  the  instruction  which  Lucifer  gives 
them.  They  are  to  attack  by  stealth  and  covertly,  and 
to  try  to  allure  their  victims  by  things  in  themselves 
indiff'erent,  such  as  riches,'^  inspiring  an  undue  apprecia- 
tion and  desire  of  them ;  then  gradually  to  draw  them 
on  to  glory  in  them  and  to  vain  conceit,  and  from  this 
they  will  fall  into  the  abyss  of  pride  and  so  they  will 
end  in  ruin. 

Money  is  a  necessity ;  it  is  required  for  hard  times 
which  may  come,  or  they  must  provide  for  the  family, 
or  they  ought  to  ambition  an  amehoration  of  their  social 
position.     Again,  by  it  they  will*  be  able  to  do  good, 

1  By  riches  we  understand  riches  as  taken  in  the  meditations  on  the 
Principle  or  Foundation. 


234  T^HE  SECOND    WEEK. 

to  gain  respect  and  influence,  and  thereby  promote  the 

interests  of  society  and  even  of  rehgion. 

.'     Thus  from  love  of  money  they  will  be  lured  on  to 

love  of  honour  and  esteem,  and   from  this   it   is   but 

a   step  to    pride,    and    this    is   the    beginning    of    all 

sins.i 

If  this  first  plan  fails  because  the  end  seems  hopeless 
or  at  least  too  remote,  the  second  plan  is  to  inspire 
their  victims  with  an  inordinate  appreciation  of  their 
imaginary  intellectual  powers,  and  thus  induce  them 
to  strain  every  nerve  to  develop  these  at  the  sacrifice 
of  other  duties  of  greater  moment.  Thereby  self- 
confidence  and  obstinacy  in  their  own  opinions,  no 
matter  how  shallow  the  foundations  on  which  they  are 
based ;  and  rejection  of  authority  and  contempt  for  the 
opinions  of  others.  By  this  means  they  will  become 
slaves  of  pride  and  victims  of  destruction. 

But  the  great  majority  of  mankind  will  not  be  lured 
to  ruin  by  either  of  these  two  wiles  of  the  enemy  of 
human  nature,  and  thus  he  will  have  recourse  to  a 
more  gross  stratagem  still ;  one  which  is  more  in 
accord  with  our  human  nature,  I  mean  the  quality  of 
physical  or  corporal  beauty.  By  instilling  into  man  and 
woman  a  great  esteem  and  appreciation  of  this,  and 
inducing  them  to  spare  no  pains  in  enhancing  it,  they 
will  most  easily  be  lured  on  to  take  complacency  in 
themselves  and  to  court  notice  and  admiration ;  to 
indulge  thoughts  of  vanity  and  thus  will  become  proud, 
and  from  pride  in  personal  attractions  the  way  is  laid 
open  to  every  degradation  here,  and  to  Hell  here- 
after. 

Alas  !  with  what  ardour,  perverseness,  and  craft,  do 
they  discharge  their  dreadful  commission ;  like  fierce 
lions  and  ravenous  wolves  they  roam  through  the  world 

1  "For  pride  is  the  beginning  of  all  sin:  he  that  holdeth  it  shall  be 
filled  with  maledictions,  and  it  shall  ruin  him  in  the  end."  (Ecclus.  x.  15.) 


ON   TWO   STANDARDS.  235 

and  through  places  the  most  holy  to  prey  upon  souls, 
hiding  their  infernal  designs  until  they  have  entrapped 
their  victims. 

Let  us  detest  such  diabolical  treachery,  and  be 
filled  with  horror  at  the  sight  of  so  fearful  a  multitude 
of  poor  deluded  souls  ruined  for  eternit}^  through  the 
wretched  attachments  to  such  vile  creatures,  and 
through  their  self-esteem  and  pride.  And  has  the 
devil  succeeded  with  us  in  his  first  lie  ?  Or  do  we 
spurn  the  love  of  money  and  especially  of  those  things 
which  money  can  purchase,  such  as  things  which  pro- 
mote self-ease,  curiosities,  superfluities,  and  the  like  ? 
Have  we  an  undue  esteem  of  our  talents  and  natural 
gifts,  and  to  cultivate  them  do  we  forego  or  contract 
our  prayers  and  other  religious  duties  ?  Do  we  sit  in 
judgment  on  others  who  differ  from  us  and  perhaps 
condemn  them  because  they  do  not,  as  we  judge,  duly 
appreciate  us  ?  Finally,-  are  we  of  that  vast  and  animal 
class  of  men  who  try  to  make  the  most  of  and  attach 
importance  to  personal  attractions  and  bodily  gifts, 
thereby  to  attract  the  notice  and  admiration  of  others  ? 
If  so,  why  then  let  us  take  heed,  for  we  are  near  our 
fall  and  we  have  been  tampering  with  our  enemy  and 
the  enemy  of  our  King  and  Captain.  From  a  sight  so 
disgusting — 

Point  2. — Let  us  turn  to  Jerusalem,  the  city  of  peace, 
and  in  some  imaginary  plain  there  let  us  look  upon 
another  Leader  and  another  host.  And  as  for  the.Leader, 
the  Captain  General  of  the  elect,  we  see  Him  seated  in 
lowly  majesty,  beautiful  above  all  the  children  of  men. 
Ingenuousness  marks  every  feature ;  there  is  gentleness,, 
loveliness,  tenderness  in  every  word,  in  every  look,  and 
action.  Authority  and  power  are  His  by  right  and  in 
an  infinite  degree.  He  breathes  an  atmosphere  of 
peace.  So  too  all  is  peace  and  happiness  and  order 
amongst  those  who  rally  round  Him,  all  have  learned 


236  THE   SECOND    WEEK. 

from  Him  to  be  meek  and  humble  of  heart. ^  He  is  a 
model  to  them  all  of  mortification  and  self-conquest 
and  of  universal  detachment  from  earthly  things,  and 
He  has  inspired  them  all  with  that  life  which  He  came 
from  Heaven  to  impart.  He  is  the  very  Way,  the  very 
Truth,  and  the  Life.^  In  Him  are  united  all  virtues. 
Let  us  see  how  this  Lord  of  the  universe  chooses  His 
Apostles  and  disciples  and  gives  them  commission  to 
spread  themselves  through  the  whole  world  to  teach 
His  blessed  doctrines  and  principles  amongst  all  classes 
and  conditions  of  men  ;  for  in  His  infinite  goodness  and 
mercy,  and  without  any  gain  to  Himself,  He  wishes 
all  to  be  saved  and  to  come  to  knowledge  of  the 
truth. 3  He  wishes  to  illuminate  all  with  the  light  of 
the  truth.*  For  this  too  He  commissions  also  the 
angels  in  Heaven.  And  all  are  bound  together  by  the 
bonds  of  love  to  carry  out  His  merciful  and  loving 
design,  "  that  the  world  may  be*  saved  by  Him."  And 
to  them  He  gives  this  commission.  They  are  to  help 
Him  in  inducing  men  to  embrace  spiritual  poverty, 
and,  if  He  should  be  pleased  to  choose  them,  also 
actual  poverty :  next  to  desire  opprobrium  and  con- 
tempt, for  from  these  two  things  it  will  follow  that  they 
will  be  humble.  So  that  thus  they  will  fly  from  riches, 
secondly,  they 'will  avoid  the  snares  of  wqrldly  honour, 
and  thirdly,  will  renounce  all  pride,  and  through  their 
humility  will  acquire  all  other  virtues. 

With  these  weapons  He  will  have  us  fight  against 
the  devil  and  conquer  His  and  our  enemies,  lead  a  life 
like  His  and  afterwards  enter  His  everlasting  Kingdom, 
and  thus  He  will  gain  His  end.  After  pondering  on 
His  invitation  and  remembering  from  whom  it  comes, 
we  must  of  necessity  conclude  that  these  are  the  most 

^  "  Take  up  My  yoke  upon  you,  and  learn  of  Me,  because  I  am  meek  and 
humble  of  Heart  ;  and  you  shall  find  rest  to  your  souls."  (St.  Matt.  xi.  29.) 
2  St.  John  viii.  12.  3  i  Timothy  ii.  4.  ^  St.  John  i.  9. 


ON  TWO   STANDARDS. 


237 


proper  and  sure  means  of  securing  our  only  good.  Then 
let  us  cheerfully  throw  ourselves  at  His  sacred  feet  and 
earnestly  entreat  Him  to  excite  our  hearts  to  seek  the 
greatest  perfection,  suitable  to  our  vocation,  an  entire 
detachment  from  all  earthly  things,  and  a  more  ardent 
desire  of  humiliations  and  contempt. 

Let  us  close  with  a  colloquy  with  our  Lady,  beseech- 
ing her  to  help  us  to  fight  with  constancy  under  the 
standard  of  her  Son,  and  say  the  "  Hail  Mary ;  "  secondly, 
with  our  Blessed  Lord,  offering  Him  our  resolutions  and 
begging  strength  to  put  them  in  execution,  saying 
the  Anima  Christi;  thirdly,  with  the  Eternal  Father, 
imploring  Him  to  give  us  grace  to  know  and  imitate 
His  well-beloved  Son  with  the  greatest  perfection  of 
our  state.     End  with  "  Our  Father." 

1.  As  we  have  seen,  this  contemplation,  as  presented 
in  the  Exercises,  is  addressed  to  people  in  the  world, 
particularly  to  such  as  are  desirous  to  choose  a  state  of 
life,  in  order  that,  knowing  the  spirit  and  principle 
which  animate  Jesus  Christ,  on  the  one  hand,  and  the 
crooked  malice  and  bad  maxims  of  Lucifer,  on  the 
other,  they  may  be  the  more  safely  directed  in  their 
election ;  but,  as  we  have  said,  it  is  of  equal  importance 
to  all,  even  those  whose  state  of  life  is  already  fixed, 
whether  they'  be  in  Religion  or  in  the  world,  to  stimulate 
them  to  acquire  a  greater  perfection  in  their  state  by 
determining  what  fault  stands  most  in  need  of  correc- 
tion, or  what  virtue  they  are  called  upon  to  practise. 
It  also  serves  to  confirm  us  in  the  state  of  life  which 
we  have  chosen,  and  to  stimulate  us  to  fulfil  its  duties 
with  more  care,  zeal,  and  exactness. 

2.  If  we  would  compare  this  contemplation  with  that 
of  the  "  Kingdom  of  Christ,"  we  see  how  in  this  latter  we 
offer  ourselves  to  God  to  bear  poverty  and  humiliation 
if  it  be  His  holy  will,  whereas  in  *'  Two  Standards  "  we 


238  THE   SECOND    WEEK. 

beg  to  be  received  under  the  standard  of  Christ  our 
King  and  Captain,  provided  we  can  bear  the  sufferings 
and  humiliations  of  it  without  any  sin  or  offence  to  God  ; 
and  this  marks  great  progress  in  our  attachment  to  the 
cause  of  our  Lord  and  a  higher  degree  of  perfection. 

3.  Again,  we  remark  the  contrast  of  the  titles  which 
St.  Ignatius  gives  to  our  Blessed  Lord  and  the  epithets 
by  which  he  stigmatizes  Lucifer.  Our  Lord  is  the 
General-in-chief  and  true  Leader,  our  God,  beautiful, 
amiable,  and  lowly,  the  true  Life ;  He  chooses  His 
friends,  sends  them  forth,  commending  His  mission 
to  them,  and  the  like.  Whereas  Lucifer  is  the  head 
of  our  enemies,  the  impious  head,  horrible  of  aspect, 
rebukes  his  followers,  drives  them,  &c.  Our  King  and 
Lord  chooses  us  and  by  His  holy  grace  enables  us  to 
make  right  use  of  our  free-will,  to  respond  to  His 
merciful  design  in  combating  the  devil,  in  frustrating 
his  impious  efforts  to  ruin  us  and  the  rest  of  mankind, 
and  thereby  in  promoting  the  cause  of  Jesus  Christ. 
"  Ye  have  not  chosen  Me,  but  I  have  chosen  you,  and 
have  appointed  you  that  you  should  go  and  should 
bring  forth  fruit,  and  your  fruit  should  remain."  ^  The 
devil  is  the  enemy  of  all  who  have  human  nature  ;  first 
and  chiefly  of  our  head,  Jesus,  and  secondly,  of  all  our 
race,  whom  he  wishes  to  involve  with  himself  in  eternal 
misery :  to  this  he  is  induced  by  his  hatred  of  our 
King  and  Lord,  and  by  his  envy  and  jealousy  that  we 
are  destined  to  possess  that  glory  which  through  his 
impious  revolt  he  has  forfeited. 

4.  The  Rules  for  the  Discernment  of  Spirits  for  the 
second  part  of  the  Exercises  are  drawn  from  this* 
exercise,  and  help  to  the  better  understanding  of  it. 
St.  Ignatius  pictures  Lucifer  as  seated  on  an  elevated 
seat  figurative  of  his  indomitable  pride,  amid  fire 
and   smoke,   symbolical   of  instability,   agitation,   and 

1  St.  John  XV.  16. 


ON   TWO   STANDARDS.  239 

obscurity;  in  Babylon,  expressive  of  disorder  and  con- 
fusion. In  this  description  he  represents  the  devil  in 
his  true  colours,  as  we  see  by  the  marvellous  manner 
in  which  he  produces  and  fosters  confusion  of  mind  and 
agitation  of  heart  not  only  in  those  who  are  the  victims 
of  his  crafty  wiles,  but  also  in  those  who  are  the  loyal 
followers  of  Jesus  Christ,  in  their  hours  of  desolation.^ 
Were  he  to  show  himself  as  he  really  is,  so  "horrible 
and  terrible  "  would  he  be  that  none  would  enlist  in  his 
service ;  therefore  is  it  that  he  is  compelled  to  act  a 
perpetual  lie,  often  transforming  himself  into  an  angel 
of  light,  though  he  is  a  liar  from  the  beginning,  and 
"the  father  of  lies." 2 

5.  We  remark  in  this  contemplation,  that  St. 
Ignatius  in  the  first  part  represents  the  devil  as  con- 
voking countless  devils  under  his  standard,  and  makes 
no  mention  of  men,  who  nevertheless  are  often  his  most 
active  and  efficient  minions,  whereas  in  the  second  part 
he  tells  us  "to  contemplate  how  the  Lord  of  the 
universe  chooses  such  a  multitude  of  persons,  apostles, 
disciples,  &c.,  and  sends  them  through  the  whole  world 
to  spread  His  holy  doctrine  amongst  mankind  of  every 
state  and  condition,"  but  says  nothing  of  the  angels. 
Various  reasons  may  be  assigned  for  this.  First,  our 
Lord  is  here  considered  not  as  God,  but  as  He  is  our 
King  and  Captain,  "  the  Leader  of  the  elect,  the  Eldest 
of  many  brethren."  As  Man  He  leads  His  followers, 
poor,  weak,  humble  men,  despised  by  the  world,  against 
the  combined  powers  of  Hell:  "  For  our  wrestling  is  not 
against  flesh  and  blood ;  but  against  principalities  and 
powers,  against  the  .rulers  of  the  world  of  this  darkness, 
against  the  spirits  of  wickedness  in  the  high  places,"^ 
who  encouraged  by  His  example  and  supported  by  His 
help,  are  capable  not  only  to  resist,  but  to  put  to  rout 

1  Rule  4,  Discernment  of  Spirits,  2  st.  John  viii.  44. 

*  Ephes.  vi.  12, 


240  THE  SECOND    WEEK. 

the  whole  of  the  infernal  powers  and  unmask  their 
deceits.  This  is  a  true  as  it  is  a  sublime  and  glorious 
picture,  and  calculated  to  animate  with  great  zeal  and 
courage,  those  whom  He  may  be  pleased  to  call  to  a 
higher  state  of  life,  or  to  a  greater  perfection  in  the 
state  of  life  in  which  they  are  actually  placed. 

6.  Jesus  Christ  is  appropriately  called  "  the  siipvemc 
and  tnte  Leader;"  for  He  is  God  our  Lord,  constituted 
King  by  His  Eternal  Father,  our  Saviour  and  Shepherd^ 
who  came  into  this  world  that  He  might  give  us  true 
life,  and  that  very  abundantly.  He  is  represented  as 
near  Jerusalem,  the  city  of  peace,  for  He  is  the  Prince 
of  Peace,  nay.  He  is  our  very  peace,  giving  to  us 
"peace  which  surpasseth  all  understanding." ^  He  is 
seated  in  a  lowly  place,  by  which  is  expressed  His 
profound  humility:  for  though  He  is  God,  yet  He 
humbled  Himself,  ''emptied  Himself,"- and  bids  us 
learn  of  Him  that  He  is  humble  of  Heart.  He  is 
beautiful  beyond  the  children  of  men ;  "  beauty  is 
poured  abroad  in  His  lips  ;  "  gentle,  lovely,  and  amiable  ; 
ingenuous  and  ''  full  of  sincerity  and  truth."  He  is 
disinterested  and  loving  and  devoted,  "who  for  us  men 
and  for  our  salvation  came  down  from  Heaven,  was 
conceived  by  the  Holy  Ghost,  born  of  the  Virgin  Mary, 
and  was  made  Man," 

7.  If  we  compare  the  orders  given  by  Lucifer  with 
the  instructions  of  our  Lord,  we  observe  how  the 
former  are  stamped  with  arrogance,  frenzy,  hatred,  and 
falsehood,  the  latter  with  humility,  tenderness,  love, 
and  truthfulness ;  the  former  have  for  their  object  to 
lure  souls  to  perdition,  the  latter  to  attract  to  eternal 
salvation,  by  the  way  of  holy  poverty,  at  least  in  spirit 
and  if  possible,  and  for  God's  glory  in  effect.  This 
voluntary  poverty  for  Christ's  sake  will  produce 
patience  under  humiliations  and  at  length  love  of  the 

1  Philipp.  iv.  7. 


REPETITION   OF  TWO   STANDARDS.  241 

same.  Of  course  to  acquire  love  of  poverty  is  hard, 
and  it  is  harder  still  to  attain  a  love  of  contempt  and 
humiHation,  but  when  acquired,  we  gain  also  humilit}^ 
which  preserves  us  in  happiness  and  peace,  for  with 
humility  will  come  meekness,  charity,  modesty,  obedi- 
ence, and  love  of  Jesus  Christ. 

8.  It  is  by  no  means  to  be  supposed  that  it  is  pro- 
posed to  us  in  this  exercise  to  make  our  choice  between 
the  standard  of  Christ  and  that  of  Lucifer.  There  can 
be  no  question  of  this,  as  in  the  very  beginning  of  the 
Exercises,  whilst  considering  the  "  Principle  or  Foun- 
dation," we  have  resolved  to  break  altogether  with  the 
devil  and  to  fly  from  sin  and  all  the  occasions  which 
might  lead  us  into  sin. 


REPETITION    OF    TWO    STANDARDS. 

Commencement  and  preparatory  prayer  as  usual. 

The  three  preludes  will  be  as  in  the  last  exercise, 
but  let  us,  if  possible,  make  them  with  greater  care  and 
diligence. 

As  regards  the  points  in  the  two  parts,  they  also 
will  be  the  same,  namely,  we  consider  the  persons,  the 
design  of  each,  the  means  employed  in  its  attainment, 
and  the  words  and  instructions  addressed  to  the 
followers  of  each ;  and  let  us  note  with  dismay  the 
energy  of  the  spirit  of  evil  and  of  those  men  and  women 
whom  he  has  seduced,  and  at  the  same  time  their 
success  in  dragging  men  to  destruction.  We  must  also 
apply  this  exercise  to  our  especial  state.  Wherefore, 
if  by  God's  grace  and  His  sweet  mercy  we  habitually 
avoid  mortal  sin,  and  strive  also  to  avoid  venial  sin, 
our  enemy  will  not  try  to  ensnare  us  in  his  nets  or 
bind  us  with  his  chains,  but  if  he  can  only  throw  his 
Q 


242  THE   SECOND    WEEK. 

threads  around  us,  he  ma}^  succeed  in  dragging  us  very 
far  and  cooHng  our  ardour  in  the  cause  of  Christ. 

1.  He  will  not  perhaps  set  before  us  openly  the 
allurements  of  riches,  but  he  will  put  before  us  a  love 
of  ease,  of  convenience,  and  comforts,  and  the  like,  in 
food,  apparel,  furniture,  and  lodgings.  Now,  on  this 
point,  all  good  and  pious  people  must  be  on  their 
guard ;  for  we  live  in  an  age  of  great  material  civiliza- 
tion, when  the  zeal  for  comfort  is  carried  to  such 
lengths  that,  to  use  the  language  of  the  Sacred  Text,  it 
is  harder  to  live  in  abundance  than  in  want. 

2.  Again,  with  such  persons  he  will  not  suggest  the 
degradations  of  carnal  pleasures,  but  he  will  propose 
to  them  to  be  chaste  by  halves,  and  to  give  more 
freedom  to  their  senses — to  the  eyes  and  tongue  espe- 
cially. He  will  urge  the  necessity  of  giving  some  scope 
to  curiosity  which  wants  to  see  everything  and  read 
everything.  Alas  !  how  many  have  lost  the  practice  of 
their  religion,  and  even  the  faith  itself,  by  promiscuous 
and  miprudent  reading !  He  will  suggest  affections 
which,  beginning  in  the  spirit,  will  by  degrees  end  in 
the  flesh  ;  or  particular  friendships  ;  or  inspire  a  vanity 
in  dress,  in  personal  adornment  of  the  hair,  &c. 

3.  Or  he  may  instil  into  us  a  love  of  independence 
and  liberty,  as  it  is  called.  This  danger  is  the  greater, 
as  in  our  days  the  thirst  for  independence  is  felt  even 
by  little  children.  Nay,  how  often  is  it  not  declared 
that  Jesus  Christ  Himself  was  a  great  preacher  of  inde- 
pendence and  of  democratic  principles.  He  preached 
and  promoted  liberty  it  is  true,  but  it  was  the  liberty  of 
the  children  of  God,  which  is  quite  consistent  with  a 
state  of  dependence. 

4.  Lastly,  he  does  not  induce  such  persons  to  ignore 
in  theory  or  altogether  in  practice  self-denial  or  morti- 
fication, but  leads  them  on  trivial  grounds  and  for 
slight  reasons  gradually  to  neglect  their  exercises   of 


ON  THREE   CLASSES.  243 

mortification,  and  to  seek  their  ease,  and  indulge  their 
desires  of  relaxation  and  amusements,  and,  in  fact, 
from  self-love  to  make  their  lives  as  pleasant  and 
agreeable  as  possible,  and  to  shirk  any  thing  or  any 
labour  which  may  call  for  any  sacrifice  or  may  involve 
an}^  unpleasantness  or  pain. 

Let  us  in  this  repetition  examine  ourselves,  and  see 
how  far  in  any  of  these  ways  he  has  succeeded  in 
alluring  us,  and  let  us  resolve  to  break  loose  from 
his  toils.  End  again  by  the  colloquy  of  the  preceding 
exercise. 

We  may  judge  of  the  im|!)ortance  which  St.  Ignatius 
attaches  to  this  meditation,  seeing  that  he  prescribes,  if 
time  allows,  that  we  make  three  repetitions  of  it,  and 
that  we  revert  to  it  in  our  minds  frequently  during  the 
course  of  the  day. 


ON    THREE    CLASSES. 

1.  The  object  of  this  exercise  is  to  probe  ourselves 
thoroughl}^,  to  see  if  our  will  is  seriously  determined  to 
embrace  and  reduce  to  practice  those  means  which  we 
feel  must  be  employed  if  we  intend  to  follow  Jesus 
Christ  in  earnest,  and  to  ke^p  clear  of  all  illusions.^ 
With  regard  to  the  action  of  the  will  in  the  matter  of 
election  and  use  of  the  means  of  attaining  perfection  in 
one's  state  of  life,  it  may  be  vitiated  in  three  ways : 
namely,  by  being  sluggish  and  ineffective ;  or  niggardly 
and  reluctant  to  embrace  all  the  means  necessary  for  an 
end  ;  or  weak,  which  causes  it  to  give  way  easily  and  to 
yield  in  the  face  of  difficulties. 

2.  St.  Ignatius  illustrates  the  three  classes  by  taking 
the  virtue  of  poverty.     In  further  illustration  we  might 

1  Conf.  Roothaan,  nn.  64 — 67, 


244  THE   SECOND    WEEK. 

take  the  virtue  of  chastity,  or  charity.  These  would  be 
^qually  effective  in  showing  up  the  picture  to  nature,, 
and  in  testing  our  earnestness  and  sincerity. 

3.  The  Saint  insinuates  the  essentially  practical  end 
we  ought  to  aim  at  in  this  exercise  by  the  words  "  that 
we  may  in  fact  adopt,"  and  not  merely  "  that  we  may 
ivish  to  adopt "  that  which  is  best. 

4.  With  a  view  to  the  election,  for  which  also  it  is 
intended  as  an  immediate  preparation,  it  will  open 
our  eyes  to  see  what  inclination  or  affection  we  have 
towards  any  earthly  things,  and  will  cause  us  to  detach 
ourselves  from  them,  whatever  they  may  be,  and  may 
bring  our  hearts  to  that  state  of  perfect  indifference 
which  is  a  necessary  disposition  to  make  a  good  election, 
either  of  a  state  of  life,  if  that  is  our  object,  or  of  a 
greater  perfection  in  the  state  of  life  which  we  have 
embraced.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us,  instead  of  the  history,  suppose 
three  classes  of  men,  each  of  which  has  acquired,  not 
purely  and  solely  for  love  of  God,  a  thousand  ducats. 
They  all  wish  to  save  their  souls  and  to  be  in  peace 
with  God  our  Lord  by  shaking  off  the  weight  and 
impediment  to  it  which  they  experience  from  their 
affection  to  the  money. 

Prelude  2. — Let  us  imagine  that  we  are  in  the  pre- 
sence of  Jesus  Christ  and  His  Apostles,  with  a  sincere 
desire  to  know  in  what  we  can  best  please  Him,  and  in 
what  way  He  wishes  us  to  serve  Him. 

Prelude  3. — Let  us  beg  that  He  will  give  us  the 
grace  to  choose  effectually  that  which  will  prove 
most  agreeable  to  God  and  most  profitable  to  our 
souls,  and  for  this  purpose  we  may  recite  the  Veni 
Creator. 

1  Direct,  xxiii.  §  3 ;  xxix.  §  3. 


ON   THREE   CLASSES.  245 

Point  I. — The  first  class  would  like  to  get  rid  of  the 
affection  for  the  money,  thereby  to  find  peace  in  God 
our  Lord  and  to  save  their  souls,  but  they  do  not 
dream  of  giving  up  the  money.  It  was  honestly  gained, 
with  great  labour  and  persevering  industry :  moreover, 
money  is  not  a  bad  thing,  it  is  a  gift  of  God,  and 
furnishes  the  means  of  doing  good.  Besides,  prudence 
requires  that  we  provide  against  hard  times  ;  and  again, 
what  would  people  say  ?  &c.  They  resemble  a  sick  man 
who  would  like  to  throw  off  an  illness  and  to  regain  his 
health,  but  employs  no  means  to  do  so.  It  is  an 
imperfect  disposition  and  an  absurd  pretence,  and  only 
merits  our  pity. 

Of  this  class  would  be  those  who  have  embraced  a 
regular  exterior  course  of  life  through  a  wish  to  serve 
God  and  to  avoid  the  dangers  and  troubles  of  a  worldly 
kind  of  life,  and  from  a  sort  of  desire  to  imitate  Jesus 
Christ.  But  they  never  put  their  hand  to  work,  decline 
all  real  fatigue,  take  everything  quietly  and  easily, 
shirk  all  difficulties  and  any  duties  for  which  they  feel 
a  repugnance.  They  say  prayers  only  when  it  suits 
them,  and  as  it  suits  them,  and  employ  their  time 
according  to  the  same  principle.  The  author  of 
Proverbs  1  describes  them  well:  "Desires  kill  the 
slothful,  for  his  hands  have  refused  to  work  at  all," 
and  again,2  "  The  sluggard  willeth  and  willeth  not." 

Let  us  look  into  ourselves  seriously,  and  see  whether 
we  are  attached  either  to  any  person  or  earthly  thing, 
to  any  self-esteem,  self-will,  reputation,  or  opinion  which 
may  be  the  cause  why  after  so  many  impulses  from 
God,  and  stings  of  conscience,  we  are  still  not  in  right 
earnest,  and  are  inactive  and  irresolute,  and  defer  to 
adopi  any  measures  to  correct  it.  If  it  be  so,  let  us 
blush  for  shame  at  our  cowardice  and  insincerity,  and 
resolve  at  once  upon  a  change. 

1  Prov.  xxi.  25.  2  Prov.  xiii.  4. 


246  THE   SECOND    WEEK. 

Point  2. — The  second  class  wish  to  shake  off  all 
undue  liking  for  the,  money,  but  still  to  retain  its 
possession.  Although  they  feel  that  the  best  course 
would  be  to  abandon  their  treasure,  which  keeps  them 
apart  from  God,  they  cannot  bring  themselves  to  do  it, 
but  by  a  sort  of  compromise  tr}^  to  bend  God's  will  to 
their  own.  They  have  a  real  wish  to  rid  themselves  of 
this  attachment  and  to  practise  poverty  of  spirit^  but 
they  cannot  bring  themselves  actually  to  resign  the 
possession  of  the  money.  They  will  go  half  way  with 
God ;  they  will  give  a  certain  amount  in  alms,  they  will 
contribute  to  works  of  religion  or  of  charity,  &c.,  but 
they  cannot  abandon  their  treasure  altogether.  But 
perhaps  God  wants  it !  as  He  did  in  the  case  of  the 
young  man  in  the  Gospel,^  and  like  him  they  go  awa}'- 
sorrowful  and  disappointed  because  Jesus  asks  too 
much.  Just  so  the  patient  really  ma}^  wish  to  get 
cured,  but  yet  cannot  be  induced  to  take  this  or  that 
nauseous  medicine,  or  submit  to  the  necessary  painful 
operation.  He  will  submit  to  many  disagreeables,  but 
not  to  the  one  which  is  requisite  for  the  cure.  To 
say  the  least,  the  cure  of  such  a  one  would  be  very 
doubtful,  and  his  line  of  conduct  is  calculated  only  to 
aggravate  the  disease.  So  is  it  too  often  with  those 
who  have  a  strong  wish  to  live  lives  of  virtue,  and  to 
serve  God  by  imitating  our  Blessed  Lord.  For  this 
they  will  employ  some  means  which  suit  their  fancy, 
but  not  others  which  they  dislike.  They  wish  to 
reconcile  the  will  and  pleasure  of  God  with  their  own, 
but  they  cannot  give  themselves  entirely  up  to  Him. 
They  will  labour  as  much  as  you  please,  but  in  things 
which  they  like ;  they  will  obey  others,  {Provided  it  be 
in  matters  conformable  with  their  tastes  and  their  own 
judgment ;  the}^  will  be  humble,  but  they  draw  the 
line  at  humiliations  and  the  like.  They  will  do  many 
1  St.  Matt.  xix.  20. 


■  ON   THREE   CLASSES.  247 

things,  but  because  they  do  not  do  all  that  God  requires 
of  them,  they  live  a  Hfe  of  wretched  mediocrity  and  end 
ignobly.  They  do  what  is  most,  but  neglect  the  less, 
and  thus  fail  in  perfection  and  in  gaining  merit.  And 
for  want  of  taking  a  little  more  pains  and  making  a 
little  more  sacrifice,  they  render  vain  and  useless  the 
efforts  which  they  make,  and  resign  the  fruits  of  the 
victories  already  gained  over  themselves  and  the  devil, 
and  expose  themselves  to  grievous  temptations.  Let 
us  examine  and  see  whether  we  are  not  of  this  class, 
and  reflecting  on  the  insult  we  thus  off"er  to  God  by 
endeavouring  to  draw  His  will  to  ours  rather  than 
submit  ours  to  His,  and  on  the  unhappiness  and 
reproaches  of  conscience  which  are  the  result  of  such 
conduct,  let  us  pray  earnestly  for  grace  to  cease  to  be 
of  this  class,  which  is  pitiable  for  want  of  honesty  of 
purpose,  thoroughness,  and  common  sense. 

Point  3. — The  third  class  desire  to  root  out  the 
aff'ection  for  the  money,  so  as  not  to  have  a  wish  either 
for  its  retention  or  non-retention,  and  will  only  retain 
it  or  not  just  as  God  our  Lord  shall  let  them  see  which 
is  most  conducive  to  the  service  and  praise  of  His 
Divine  Majesty.  Meanwhile,  they  will  so  regard  it, 
that  they  neither  wish  for  it  nor  anything  else  except 
as  the  service  of  God  our  Lord  shall  dictate,  and  their 
only  motive  for  retaining  or  renouncing  it  shall  be  what 
will  be  best  for  that  service.  Of  this  class  is  the  patient 
who  wishes  to  get  well  at  any  cost,  is  ready  to  accept 
any  medicine,  however  noisome,  or  undergo  the  most 
painful  operation ;  and  whose  cure  is  assured  in  con- 
sequence. So,  too,  those  who  have  given  themselves 
thoroughly  to  a  life  of  the  service  of  God,  seek  only 
what  is  His  holy  will,  and  at  once  proceed  to  carry  it 
into  execution.  They  do  not  consider  what  will  gratify 
their  inclinations,  what  self-love  or  self-ease,  or  the 
world  would  dictate ;  nor  do  they  allow  their  natural 


248  THE  SECOND    WEEK. 

repugnance  or  natural  feelings  to  influence  them,  but 
honestly  seek  to  know  what  God  desires,  and  cost  them 
what  it  will,  they  at  once  proceed  to  do  it.  This  suffices 
to  make  them  cheerfully  undertake  any  exploit.  They 
are  ready  to  do  anything,  to  undertake  anything  which 
God  may  ask  of  them.  Such  a  disposition  draws  down 
upon  the  soul  abundance  of  graces,  fills  it  with  f6rce 
and  energy,  and  inspires  it  with  solid  and  sometimes 
with  sensible  consolation. 

Pray  earnestly  that  God  will  animate  you  with  this 
spirit. 

A  soul  so  disposed  will  beyond  doubt  reach  the 
perfection  of  its  state,  for  it  removes  all  the  obstacles 
in  the  way,  and  God  works  for  His  glory  in  souls  of 
good-will,  and  will  sustain  it  in  its  labours,  and  will 
enable  it  to  do  all  things  and  to  bear  all  things,  not 
only  easily,  but  also  with  jo}^ 

Let  us  end  with  the  same  triple  colloquy  as  in  the 
preceding  meditation  on  "  Two  Standards." 

Note. — i.  St.  Ignatius  here  interposes  a  note  that 
when  we  feel  a  strong  aversion  or  repugnance  as 
regards  actual  poverty,  or  are  not  indifferent  as  to 
poverty  or  riches,  it  is  of  great  benefit  for  the  uprooting 
of  such  an  inordinate  afi"ection,  to  beg  in  our  colloquies, 
even  though  it  goes  against  the  grain,  that  God  would 
vouchsafe  to  choose  us  for  that  state  of  actual  poverty, 
and  to  protest  that  we  really  wish  and  ask  and  implore 
it,  provided  it  be  to  the  service  and  praise  of  His 
Divine  goodness. 

This  is  of  great  importance,  as  we  see  from  the 
manner  in  which  the  Saint  frequently  refers  to  it.  And 
what  he  says  with  regard  to  riches  and  poverty  we 
must  also  apply  to  any  other  inordinate  affection.  It 
is  in  this  manner  that  we  are  to  overcome  the  repug- 
nance we  may  experience  in  adopting  what  we  feel  is 


ON  THREE   CLASSES.  249 

best  for  the  soul's  spiritual  good,  even  though  we 
interiorl}'  feel  afraid  lest  God  will  hear  and  grant  our 
prayer. 

Such  prayer  is  well  pleasing  to  Him,  and  is  both 
highly  meritorious  and  exceedingly  efficacious.  "  Not 
what  I  wish,  but  what  Thou  wishest."^ 

This  is  the  more  important  as  ordinarily  that 
towards  which  we  feel  the  greatest  repugnance  is  what 
God  seeks  from  us.  Let  us  never  forget  that  we  make 
the  Exercises  for  the  purpose  of  overcoming  ourselves 
and  of  destroying  our  inordinate  affections,  and  to 
secure  this  result  it  is  of  great  service  to  strive  with 
all  our  strength  to  bend  the  soul  to  the  very  contrary  of 
that  to  which  it  is  perversely  inclined.^ 

Let  us  also  remember  that  Jesus  Christ  sums  up  all 
His  moral  teaching  in  these  words:  "  Whosoever  will 
follow  Me,  let  him  take  up  his  cross  and  deny  himself, 
and  so  let  him  follow  Me,"^  and  that  proverbial 
sentence,  "  By  how  much  thou  dost  violence  to  thyself, 
by  so  much  shalt  thou  advance  in  virtue."* 

Such  are  the  maxims  which  we  should  have  before 
us  when  we  finish  the  exercise  of  the  "  Three  Classes." 

2.  In  the  "  Foundation,"  St.  Ignatius  proposes  to 
render  us  indifferent,  as  a  necessary  condition  for  the 
right  use  of  creatures,  and  here  he  insists  upon  this 
indifference  as  the  condition  for  making  a  safe  and 
proper  election.  For  want  of  this  practical  indifference 
we  see  how  the  first  and  second  class  fail  in  their 
choice,  "  deflect  from  their  principle  of  seeking  in  all 
things  the  praise,  reverence,  and  service  of  God,  and  of 
solely  desiring  and  choosing  that  which  in  practice  is 
most  conducive  to  the  end  for  which  they  are  created." 

3.  In  the  contemplation  of  "  Two  Standards  "  we 
see  the  wiles  of  Lucifer,  and  how  he  lures  his  victims 

1  St.  Mark  xiv.  36. 
2  Annot.  xvi.  3  st.  Luke  ix.  23.  •*  Imitation,  bk.  i.  c.  xxv. 


250  THE   SECOND    WEEK. 

to  their  destruction  by  inspiring  undue  affection  for 
things  in  themselves  good,  or  at  least  indifferent,  whilst 
Jesus  Christ,  who  is- true  life,  would  lead  us  to  eternal 
life  by  inducing  us  to  root  out  all  such  inordinate 
attachments,  even  though  this  may  involve  the  going 
against  all  our  natural  inclinations.  This  is  what 
St.  Ignatius  terms  agendo  contra.  This  is  the  grace  for 
which  we  are  to  beg  with  great  earnestness  in  our 
colloquy,  notwithstanding  the  repugnance  which  we 
may  feel. 

4.  After  the  two  preceding  contemplations,  the 
exercitant  may  proceed  to  the  important  work  of  the 
Election,  either  of  his  state  of  life,  or  of  the  means  by 
which  he  is  to  make  himself  more  perfect  in  that  state 
which  he  has  already  embraced.  If  he  is  under  the 
guidance  of  a  director,  St.  Ignatius,  according  to  the 
14th,  15th,  and  i6th  Annotations,  warns  the  latter 
against  interfering  with  or  perhaps  destroying  the 
action  of  God  in  the  soul  of  him  who  is  making  the 
Exercises.  If  he  be  asked  any  questions  on  the  matter, 
he  is  prudently  to  answer  them  ;  but  his  chief  duty  is 
to  pray  for  the  exercitant,  to  dispose  him  for  the 
reception  of  God's  grace,  to  explain  to  him  clearly  the 
rules  and  methods  of  election,  to  guard  him  against  any 
errors  or  illusions,  and  keep  before  his  mind  Jesus 
Christ,  his  King  and  Lord ;  for  the  rest,  let  him  leave 
the  exercitant  as  far  as  possible  to  the  guidance  of  our 
good  God. 

5.  Although  he  who  makes  the  Exercises  is  engaged 
in  the  matter  of  election,  the  regular  meditations  and 
contemplations  are  not  to  be  interrupted,  but  during 
them,  as  well  as  at  other  times,  he  will  revolve  the 
subject  in  his  mind  whilst  looking  upon  our  Lord  as  his 
leader  and  model. 


THREE  DEGREES   OF  HUMILITY.  251 


THREE   DEGREES   OF   HUMILITY. 

St.  Ignatius  here  interposes  a  document  on  three 
degrees  of  humility,  to  be  weighed  and  reflected  upon, 
as  conducive  to  fit  the  soul  and  inspire  it  with  a  dispo- 
sition to  accomplish  generously  and  joyfully  whatever 
it  may  please  God  to  demand  from  us.^  This  generosity 
of  will  is  the  more  necessary,  the  more  painful  the 
means  required  to  comply  with  the  Divine  vocation. 
And  this  is  produced  in  the  soul  by  humility,  which 
here  is  taken  in  the  sense  of  an  acknowledgment  of 
dependence  and  submission  of  ourselves  to  the  will  of 
God  in  all  things,  from  a  consideration  of  His  greatness 
on  one  side  and  of  our  own  littleness  on  the  other,  and 
a  readiness  to  be  subjected  to  others  for  God's  sake.- 
The  Angelic  Doctor  adds  in  the  same  place,  that 
humility  may  be  described  as  the  reverence  for  God 
which  impels  us  to  contempt  of  self. 

2.  St.  Ignatius  lays  down  three  degrees  of  this 
virtue.  Others,  e.g.,  St.  Benedict  ^  enumerates  twelve; 
St.  Gregory^  enumerates  seven;  but  our  Saint  considers 
humility  only  inasmuch  as  it  is  an  interior  disposition 
of  the  soul,  whereas  the  others  regard  it  also  inasmuch 
as  it  affects  us  in  relation  to  external  objects,  circum- 
stances, and  persons. 

3.  The  great  use  of  this  consideration  is  that  it 
helps  us  to  fathom  ourselves,  and  to  discover  how  we 
stand  in  regard  of  generosity  ;  and  in  this  respect  it  is  in 
harmony  with  the  two  last  meditations,  which  contain 
all  that  is  necessary  to  prepare  us  for  a  good  election, 

^  Cf.  Roothaan,  n.  73. 

-  "  Humilitas  autem  secundum  quod  est  specialis  virtus,  prascipue 
respicit  subjectionem  hominis  ad  Deum,  propter  quem  etiam  aliis  humi- 
liando  se  subjicit."  (St.  Thomas,  2a.  2se.  q.  161.  a.  i.  ad.  5.) 

3  3e^.  c.  7.  ^  23  Moral,  c.  4. 


252  THE   SECOND    WEEK. 

whether  it  be  of  a  state  of  Hfe  or  of  the  subject  of  our 
Particular  Examination,  or  of  the  great  resolution  which 
God  may  be  demanding  from  us  in  our  present  circum- 
stances. 

4.  Now  the  first  degree  of  humility  does  not  consist 
in  a  man's  never  committing  a  mortal  sin,  but  in  the 
habitual  disposition  never  to  commit  it,  and  never  to 
enter  into  a  deliberate  consideration  to  do  so  even  to 
gain  the  whole  world  or  to  avoid  the  greatest  of  all 
evils.  This  is  necessary  for  salvation.  As  St.  Ignatius 
expresses  it  :  ''  For  this  degree,  it  is  required  that  I  so 
submit  myself,  that  in  all  things  I  obey  the  law  of  God 
our  Lord,  so  that  even  if  they  were  to  make  me  master 
of  all  things  in  the  world,  or  for  the  sake  of  saving  my 
mortal  life,  I  would  not  enter  into  deliberation  about 
violating  any  law,  whether  Divine  or  human,  which 
binds  under  pain  of  mortal  sin." 

The  two  points  on  which  we  might  be  most  liable 
to  fail  are,  as  Father  Aquaviva^  observes,  chastity  and 
charity. 

May  God  preserve  us  in  this  degree.  Without  His 
grace  we  should,  like  St.  Peter,  fall ;  and  this  grace  we 
shall  secure  if  we  studiously  avoid  the  occasions  which 
might  expose  us  to  danger,  and  are  faithful  in  the  duty 
of  prayer.  Let  us  often  pray,  Dignare  Domine  die  isto 
sine  peccato  nos  custodire-^^ '  Youchssife,  O  Lord,  this  day 
to  keep  us  without  sin." 

5.  The  second  degree  of  humility,  in  the  words  of 
St.  Ignatius,  is:  "When  I  neither  wish  nor  am  more 
inclined  for  riches  rather  than  poverty,  for  honour  rather 
than  dishonour,  a  long  life  rather  than  a  short  life,  as 
long  as  it  is  the  same  in  respect  of  God's  service  and 
my  soul's  salvation;  and  further  that  for  all  things 
created,  or  even  to  save  my  life,  I  would  never  enter 
into  serious  deliberation  to  commit  a  venial  sin." 

A  Industries,  c.  i. 


THREE  DEGREES   OF  HUMILITY.  253 

This  is  more  perfect,  yet  it  does  not  exceed  the 
limits  of  justice,  and  faith  and  right  reason  inculcate 
its  necessity.  This  is  a  state  without  which  we  never 
can  be  truly  happy ;  it  moreover  secures  an  ever- 
increasing  purity  in  the  soul,  and  draws  down  fresh 
graces  upon  us. 

6.  The  third  degree  of  humilty  is  most  perfect,  a'nd 
includes  the  first  and  second  degrees.  This  supposes 
an  habitual  disposition  of  the  soul  in  which,  in  order 
that  I  may  become  more  like  Christ  our  Lord  and  may 
more  closely  imitate  Him,  even  though  His  glory  should 
be  the  same  and  not  enhanced  thereby,  I  wish  and 
prefer  poverty  with  Christ  poor,  ignominies  with  Christ 
filled  with  reproaches,  and  to  be  looked  upon  as  a  fool 
and  nothing  worth  for  Christ's  sake,  who  was  so 
accounted  before  me,  to  riches,  honours,  or  worldly 
estimation. 1 

This  contains  perfect  love  of  Christ  our  King,  and 
is  founded  upon  it,  and  is  an  outcome  of  the  contem- 
plations on  the  '*  Kingdom  of  Christ  "  and  of  "  Two 
Standards."  This  is  the  spirit  of  all  those  who 
ambition  to  distinguish  themselves  in  the  service  of 
our  Blessed  Lord. 

He  who  has  attained  this  degree  has  reached  a 
degree  of  exalted  sanctity  far  more  sublime  than  that 
of  ecstasies  or  revelations.  It  is  reasonable,  useful,  and 
glorious  to  make  ourselves  in  this  way  like  Jesus  Christ. 
The  soul  in  this  state  has  the  cross  in  the  heart,  and 
embraces  with  love  everything  that  is  a  cross.  It 
rejoices  in  sufferings  which  it  accepts  as  sent  from  the 

i  "  Dicendum  illud  genus  humilitatis  est  valde  conforme  modo  loquendi 
et  exemplis  Sanctorum,  nam  conformitatem  ad  Christum  putant  esse 
sufficientem  rationem  amandi  omnem  abjectionem  et  humilitatis  modum. 
(i  St.  Peter  ii.  21.)  Fateor  tamen  ab  hoc  motivo  nunquam  esse  separa- 
bilem  majorem  Dei  gloriam  et  majorem  fructum  gratins  ac  perfectionis 
spirituahs,  caeteris  paribus  ;  et  ratio  est  quia  in  eo  motivo  includitur  major 
amor  et  major  reverentia  ad  Christum  Dominum."  (Suarez,  ix.  c.  v.  §  26.) 


254  THE   SECOND    WEEK. 

hands  of  God.  If  it  has  to  use  creatures  which  are 
agreeable  to  nature,  it  only  uses  them  because  God 
wishes  it,  and  not  to  satisfy  its  natural  inclinations. 

It  is  a  great  grace  to  comprehend  its  value,  the 
greatest  grace  to  attain  it.  If  as  yet  we  cannot  reach 
it,  we  should  at  all  events  be  ever  striving  towards  it, 
and  thus  we  shall  keep  ourselves  in  the  second  degree. 
It  is  this  which  St.  Ignatius  lays  down  in  the  eleventh 
and  twelth  Rules  of  the  Summary  of  his  Constitutions, 
as  the  perfection  which  each  of  his  subjects  is  to  be 
ever  striving  to  attain. 

7.  Therefore  (adds  St.  Ignatius)  it  is  very  useful  for 
whosoever  desires  this  third  degree  of  humility  to  make 
the  colloquies  which  are  placed  at  the  end  of  the  "  Three 
Classes,"  and  to  ask  our  Lord  that  He  would  vouchsafe 
to  choose  him  for  this  greater  and  more  perfect  humility, 
the  more  closely  to  imitate  Him  and  the  better  to  serve 
Him,  if  it  be  for  the  same  or  for  His  greater  service, 
and  for  an  equal  or  greater  praise  of  His  Divine 
Majesty. 

8.  When  once  this  degree  is  attained,  we  have 
reached  the  summit  of  the  Exercises :  all  the  rest 
serve  to  confirm  and  strengthen  us  in  it.  It  is  pre- 
eminently the  folly  of  the  Cross.  Herein  is  the  true 
service  of  God,  our  salvation,  the  true  use  of  creatures, 
the  sure  way  to  avoid  sin  and  to  secure  victory  over 
our  passions.  We  may  say  it  is  true  wisdom, ^  and 
with  this  all  good  things  come  to  us.^ 

1  "  Now  all  good  things  came  to  me  together  with  her,  and  innumerable 
riches  through  her  hands."  (Wisdom  vii.  11.) 

2  The  first  and  second  degrees  are  clearly  the  fruit  of  the  First  Week  of 
the  Exercises.  For  whatever  proves  an  obstacle  to  my  last  end  must  be 
avoided  at  all  cost  ;  nor  is  there  anything  in  preatures  to  which  I  must  not 
be  at  least  so  far  indifferent.  The  third  absorbs  all,  and  is  the  fruit  of 
the  "  Kingdom  of  Christ  "  and  of  "  Two  Standards."  It  supposes  that  we 
strive  to  be  through  love  like  Jesus  Christ,  who  through  love  would  make 
Himself  like  us.     St.  Ignatius  here  teaches  nothing  but  Jesus  Christ  and 


ON   THE   BAPTISM   OF   OUR   LORD.  ^    255 

It  is  well  to  revert  to  these  degrees  of  humility 
frequently  in  this  part  of  the  Exercises. 

g.  St.  Ignatius  observes  that  for  those  who  wish  to 
extend. the  time  for  the  second  part  of  the  Exercises, 
on  the  Mysteries  of  the  Life  of  our  Lord  up  to  His 
Passion,  other  meditations  may  be  added  ;  and  enume- 
rates some,  as  the  Visitation  of  our  Lady,  the  Adoration 
of  the  Shepherds,  the  Circumcision,  and  the  like. 

10.  But  he  adds  that  the  matter  of  the  Election  is 
to  be  begun  at  the  contemplation  of  Jesus  quitting  His 
Mother  at  Nazareth  and  His  going  to  the  Jordan.  This 
evidently  is  on  the  supposition  of  the  Election  being  on 
the  subject  of  a  state  of  life;  but,  as  we  haye  said 
before,  it  applies  equally  to  other  subjects  which  may 
and  ought  to  have  a  serious  influence  in  the  better 
ordering  of  our  life  and  conduct  in  that  state  in  which 
we  are  now  fixed,  and  may  promote  our  perfection  in  it. 


ON  THE  BAPTISM  OF  OUR  LORD.i 

Note. — After  Jesus  had  spent  thirty  years  in  private 
life  and  under  obedience  to  His  Mother,  the  time  came 
for  Him  to  commence  His  grand  enterprise,  namely, 
the  public  promotion  of   His   Father's   glory  and  the 

Him  crucified,  in  whom  are  all  the  treasures  of  the  wisdom  and  knowledge 
of  God.  Those  who  are  in  this  state — Stulti  sunt  hominibus  et  non 
sapientes  secu?idu7n  carnem,  hos  elegit  Deus  ut  confundat  fortes,  &c. — they 
have  found  the  hidden  treasure  and  the  pearl  of  great  price. 

1  "Then  cometh  Jesus  from  Galilee  to  the  Jordan  unto  John  to  be 
baptized  by  him.  But  John  stayed  Him,  saying,  I  ought  to  be  baptized 
by  Thee,  and  comest  Thou  to  me?  And  Jesus  answering  said  to  him, 
Suffer  it  to  be  so  now.  For  so  it  becometh  us  to  fulfil  all  justice.  Then 
he  suffered  Him.  And  Jesus  being  baptized  forthwith  came  out  of  the 
water  ;  and  lo,  the  heavens  were  opened  to  Him,  and  He  saw  the  Spirit  of 
God  descending  as  a  dove,  and  coming  upon  Him.  And  behold  a  voice 
from  heaven,  saying.  This  is  My  beloved  Son,  in  whom  I  am  well  pleased." 
<St.  Matt.  iii.  13—17.) 


256  THE   SECOND    WEEK. 

sanctification  and  salvation  of  mankind.  This  He  began 
with  an  action  fraught  with  wonderful  lessons  for  us. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  call  to  mind  how  our  Lord  left 
His  Blessed  Mother  and  His  home  and  repaired  to  the 
Jordan,  and  was  pleased  to  be  baptized  by  John ;  and 
how  the  Holy  Ghost  descended  upon  Him  in  the  form 
of  a  dove,  and  a  voice  from  heaven  proclaimed  Him  to 
be  the  beloved  Son  of  God  in  whom  He  was  well 
pleased. 

Prelude  2. — We  may  in  imagination  station  ourselves 
amidst  the  crowd  on  the  banks  of  the  Jordan. 

Prelude  3. — Let  us  beg  earnestly  of  the  Holy  Spirit- 
to  enlighten  us  that  we  may  know  our  Blessed  Lord,  as 
revealed  to  us  in  this  mystery,  more  clearly,  that  we 
may  love  Him  more  dearly,  and  may  imitate  Him  more 
perfectly,  especially  in  His  detachment,  humility,  and 
courage. 

Point  I. — Let  us  try  to  fathom  the  intense  depth  of 
conflicting  feelings  which  surged  in  the  hearts  of  Mary 
and  Jesus  when  they  had  to  part.  He  had  lived  so 
long  and  so  happily,  although  in  poverty  and  labour, 
with  such  a  Mother,  and  now  He  must  leave  her  a 
widow  and  alone,  to  do  His  Father's  will.  He  is  to  go 
forth  from  His  little  sheltered  haven  and  launch  out 
upon  the  open  and  troubled  sea  of  life,  a  solitary  among 
strangers,  and  no  man  to  sympathize  with  Him.  And 
as  to  the  Mother,  she  must  approve  of  His  going.  The 
light  of  her  eyes,  the  breath  of  her  mouth  is  departing : 
and  on  such  an  awful  enterprise;  and  she  cannot  go  with 
Him  to  help  and  comfort  Him.  Surely  the  prophecy 
of  holy  Simeon  is  beginning  its  fulfilment.  They  are 
acceptable  unto  God  and  therefore  they  must  suffer, 
and  bravely,  generously,  and  cheerfully  they  welcome 
the  sacrifice.     Let  us  learn  once  for  all  that  to  lit  our- 


ON   THE  BAPTISM   OF  OUR   LORD.  257 

selves  to  do  God's  will  and  promote  His  glory  we  must 
be  ready  to  quit  all  things,  and  to  do  violence  to  those 
natural  affections  which  even  may  be  good  and  holy, 
and  which  the  Author  of  our  nature  has  implanted  in 
us.  Further,  to  carry  out  God's  will  and  to  merit  His 
grace,  which  is  necessary  to  enable  us  to  do  so,  we 
must  make  a  perfect  sacrifice  of  our  own  inclinations, 
of  our  likes  and  dislikes,  with  generosity  and  courage. 
Let  us  learn  also  another  lesson  from  our  Blessed  Lord, 
namely,  to  be  content  to  be  ignored,  to  be  a  solitary 
in  the  midst  of  a  community,  to  see  others  receiving 
sympathy  and  consideration  while  we  are  left  friendless 
and  alone.  Life  in  the  service  of  God  is  not  a  play- 
time ;  it  is  indeed  a  time  of  real  and  solid  happiness, 
but  it  is  a  serious  time  and  full  of  suffering  and  of 
sacrifice ;  and  amongst  its  greatest  trials  is  that  of 
feeling  oneSelf  left  alone  and  unheeded  and  uncared  for. 
Point  2. — Let  us  contemplate  our  Lord  in  the  midst 
of  the  crowd  of  publicans,  soldiers,  and  sinners  of  every 
kind.  "  The  Lord  comes  to  be  baptized  with  servants, 
the  universal  Judge  with  criminals."  ^  He  comes  to  be 
baptized,  thereby  leading  men  to  suppose  Him  guilty  of 
actual  and  personal  sins,  and  therefore  He  submits  to 
a  ceremony  which  implied  a  protestation  of  sorrow  and 
repentance.  But  why  ?  To  set  us  an  example  of 
heroic  humility, ^  and  as  He  began  His  mortal  life,  so 
will  He  begin  His  Public  Ministry  with  an  astounding 
act  of  humility,  not  only  by  hiding  the  perfections  which 
were  in  Him,  but  by  assuming  the  semblance  of  faults 
that  in  Him  were  not.  Oh  !.  let  us  look  into  ourselves 
and  see  with  sorrow  what  a  contrast  we  present.  We 
hide  and  conceal  the  defects  which  are  in  us,  we  wear 
the  appearance  of  virtue  and  of  qualities  which  we  do 
not  really  possess.    We  are  disappointed  if  we  find  that 

1  Chrysostom,  Horn.  12. 
2  Augustine,  1.  v.  De  Bapt.  c.  ix.  ;  Toletus,  §  45. 
R 


258  THE  SECOND    WEEK. 

men  do  not  appreciate  us,  and  are  miserable  if  they 
seem  to  blame  or  disregard  us.  And  all  this  though 
we  have  professed  to  follow  our  Lord  and  have  offered 
ourselves  for  suffering  and  humiliation. 

Let  us  see  how  John,  because  of  his  cleanness  of 
heart,  is  blessed  with  a  clear  recognition  of  our  Lord 
and  demurs  to  baptize  Him  until  He  orders  it,  thereby 
"  to  fulfil  all  justice."  But  what  law  of  justice  obliges 
it  ?  He  is  innocence  itself.  He  is  the  Immaculate  Lamb 
that  is  to  take  away  the  sins  of  the  whole  world.  This 
law  is  the  will  of  His  Father,  who  would  have  Him 
first  appear  as  a  sinner,  as  the  refuse  of  men,  whom  in 
the  very  act  of  its  fulfilment  He  resolves  to  declare  the 
Redeemer  of  the  world  and  Son  of  God. 

Sine  modo.  Now  we  must  begin  with  humiliations  ; 
exaltation  and  glory  will  come  later.^  Let  us  at  last 
be  convinced  that  the  exaltation  of  the  Divine  Majesty 
through  our  means  must  begin  from  our  abasement. 
We  profess  our  desire  to  give  glory  to  God  and  to 
sanctify  our  own  souls,  let  us  begin  by  washing  away 
all  pride,  ambition,  and  desire  of  worldly  esteem.  When 
we  have  done  this,  we  may  judge  that  we  are  in  earnest 
in  following  in  the .  footsteps  of  Christ.  Let  us  say  to 
our  Lord,  we  have  a  baptism  wherewith  to  be  baptized, 
a  baptism  of  humiliations  and  self- conquest,  and  we  are 
in  sore  straits  until  it  be  accomplished,  for  corrupt 
nature  rebels  against  it,  fear  and  repugnance  would  try 
to  make  us  fly  from  it ;  but  do  Thou,  O  Lord,  strengthen 
us  and  give  us  courage  by  granting  us  true  humility, 
by  weaning  our  hearts  from  honour  and  esteem,  that  so 
we  may  be  Thy  true  followers. 

Point  3. — When  our  Lord  was  baptized  and  was  in 

prayer,   offering   Himself  up   to   His   Eternal   Father, 

.  behold  how  in  the  presence  of  all  the  people,  the  heavens 

opened  and  the  Holy  Ghost  in  the  visible  form  of  a 

'dove  alighted  upon  Him,  and  in  a  loud  voice  from  above 


ON  THE  BAPTISM  OF  OUR  LORD.  259 

was  heard  to  say:  *•  This  is  My  beloved  Son,  in  whom 
I  am  well  pleased."  He  is  the  Infinite  Wisdom,  given 
to  the  world  as  Master,  to  teach  us  a  new  and  heavenly 
doctrine.  He  is  the  Son  of  the  Eternal  God,  the 
dearly  Beloved,  through  whom  alone  all  others  are  to 
be  loved,  by  whom  and  through  whom  alone  all  men 
can  hope  to  please  God,  by  an  imitation  of  His  virtues 
and  conforming  themselves  to  His  likeness.  Let  us 
then,  from  henceforth,  set  our  Lord  before  ourselves 
as  our  Master,  Teacher,  and  Model,  and  resolve  to 
lead  a  Hfe  quite  conformable  to  His,  and  regulate  and 
order  our  conduct  according  to  His  maxims.  It  is  the 
only  and  the  sure  way  to  please  God,  promote  His 
glory,  and  sanctify  our  own  souls. 

Let  us  kindle  such  desires  in  ourselves,  and  repeat 
the  three  colloquies  of  the  foregoing  meditation. 

St.  Ignatius  bids  us,  if  time  allows,  to  make  three 
repetitions  of  this  meditation,  and  also  to  end  with  an 
application  of  the  senses. 


26o  THE  SECOND    WEEK. 


ON    ELECTION.i 

Note. — This  part  of  the  Exercises  recommends  itself 
not  only  because  it  has  been  approved  by  the  Holy 
See.  but  because  the  rules  here  laid  down  are  replete 
with  sound  sense,  are  full  of  the  highest  wisdom  which 
comes  from  above,  and  of  irresistible  logic  ;  they  are 
short,  simple,  clear,  and  at  the  same  time  so  large  in 
their  power  of  application  as  to  embrace  every  state  of 
life.  In  fact  there  is  no  state  of  life,  no  condition  in 
any  state,  to  which  the  principles  which  they  involve 
cannot  be  applied,  and  in  which  they  do  not  suffice. 

Prelude  to  the  making  of  Election. — The  principle  by 
which  we  must  be  guided  in  any  election  which  we 
may  be. called  upon  to  make,  is  that  on  our  part  we 
must  have  the  simple  intention  of  fulfilling  the  end  of 
our  creation,  namely,  the  service  and  praise  of  God 
and  the  salvation  of  our  soul.  This,  and  this  alone,  is 
the  end  to  be  kept  in  view.  Consequently  my  choice 
must  be  directed  to  this  that  it  may  help  me  to  attain 
that  end :  so  that  I  must  never  subordinate  the  end  to 
my  choice,  but  my  choice  to  the  end :  and  not  imitate 

i  If  we  have  seriously  meditated  on  "Two  Standards,"  "Three 
Classes,"  and  have  pondered  on  the  "  Three  Degrees  of  Humility,"  we 
must  have  come  to  one  conclusion,  and  that  is,  that  we  must  all  turn  our 
election  to  the  matter  of  poverty  and  humiliations,  whether  we  be  already 
in  Religion  or  in  the  world.  For  these  are  the  characteristics  of  the 
spirit  of  Christ,  which  all  men  are  called  upon  to  copy,  though  of  course 
not  all  in  the  same  way,  nor  all  in  the  same  degree  of  perfection. 
If  the  matter  of  election,  as  will  generally  happen,  is  not  the  determin- 
ing of  a  state  o^  life,  but  the  correction  of  a  fault,  as  moroseness,  self- 
will,  self-conceit,  tmcharitableness,  &c.,  or  the  acquisition  of  some  virtue, 
as  charity,  self-deniiT-l,  humility,  &c.,  our  end  will  and  must  be  attained  in 
this  spirit  of  the  third  degree  of  humility,  out  of  respect  and  love  for  Jesus 
Christ  and  an  ardent  a^esire  of  being  more  and  more  hke  Him,  independent 
of  all  other  consideratio.ns. 


ON  ELECTION.  261 


those  who  enter  first  upon  a  state  of  life,  and  then  con- 
sider how  in  that  state  they  may  manage  to  secure 
God's  glory  and  save  their  souls ;  nor  should  anything 
induce  me  to  adopt  or  reject  any  means  except  inas- 
much as  they  bear  upon  the  service  and  praise  of  God 
our  Lord  and  my  etisrnal  salvation.  Against  this  there 
are  three  impediments. 

One  is  from  without  and  springs  from  the  devil, 
though  not  unf^requently  it  is  put  down  to  Jesus  Christ. 
In  order  to  protect  us  against  this,  St.  Ignatius  places 
before  us  in  "  Two  Standards  "  the  characters,  designs, 
and  principles  of  Jesus  Christ  and  of  the  evil  spirit. 

Another  impediment  in  the  way  of  a  good  election 
arises  from  within  and  consists  in  repugnance,  delusion, 
or  irresolution  of  our  will :  and  to  overcome  this  and  to 
enlighten  and  move  it,  the  consideration  of  the  "  Three 
Classes"  is  of  great  effect.  The  third  impediment  lies 
in  the  thing  itself  which  is  the  subject  of  election,  when 
we  deem  it  to  be  in  conformity  with  the  teaching  of  our 
Lord,  and  in  reality  it  is  not  so.  This  mistake  may 
arise  either  from  our  passions  being  interested,  or  from 
an  easy  misapprehension,  or  from  fancying  an  impulse 
of  nature  to  be  the  effect  of  grace.  To  prevent  this  we 
consider  the  "  Three  Degrees  of  Humility." 

As  regards  the  objects  on  which  an  election  can  be 
made :  (a)  In  the  first  place  they  must  either  be  good 
in  themselves,  or  indifferent,  and  conformed  to  the  spirit 
of  the  Catholic  Church  :  if  opposed  to  that  spirit,  or  in 
themselves  or  relatively  bad,  there  can  be  no  choice. 
(^)  Now  of  these  things  subject  to  election  some  are 
mutable,  as  benefices,  others  are  immutable,  as  marriage, 
or  priesthood,  (y)  If  one  has  entered  into  a  state 
which  is  immutable,  if  it  was  done  from  improper 
motives  and  under  the  influence  of  inordinate  affec- 
tions, he  must  repent  and  try  to  lead  a  good  life  in  that 
state  into  which  he  has  entered,  not  by  a  Divine  voca- 


262  THE  SECOND    WEEK. 

tion,  but  by  a  bad  election.  Let  him  follow  the  counsels 
of  the  Apostle.^  (S)  If  one  has  made  a  right  election, 
and  has  not  allowed  himself  to  be  swayed  by  carnal 
and  worldly  considerations,  there  is  no  occasion  why 
he  should  proceed  to  another  election  of  a  state  of 
life,  unless  it  be  by  way  of  confirming  himself  in  his 
present  state,  but  let  him  make  an  election  how  he 
may  render  himself  more  perfect  in  that  in  which  he 
is  placed. 

Observe,  however,  that  if  there  was  any  fault  in 
such  election,  he  should  remedy  the  fault  or  defect, 
whereby  he  will  please  God  our  Lord  and  will  draw 
down  great  graces. 

As  to  times  or  ways  of  finding  out  God's  will : 
The  first  is  most  rare,  as  when  God  so  moves  and 
draws  the  will  that  the  person  neither  doubts  nor  can 
doubt  about  following  what  is  pointed  out  to  him,  as 
in  the  case  of  St.  Paul. 

The  second  is  by  consolations  and  desolations :  In 
this  the  person  considering  his  choice  should  observe 
what  motions  and  sentiments  he  feels,  without  making 
use  of  reasons  and  discourse  with  himself,  but  waiting 
the  voice  and  inspiration  of  God,  humbly  asking  it  with 
full  resignation  to  the  Divine  will  and  a  real  desire  to 
know  it.2  This  done,  let  him  observe  on  what  side  he 
finds  spiritual  comfort  with  a  certain  peace  of  mind, 
enlargement  of  heart,  and  confidence  in  God ;  and  on 
what  side  he  experiences  desolation,  aridity,  and 
trouble.  If  in  the  time  of  consolation  and  fervour 
he  feels  inclined  to  one  side  and  in  time  of  desolation 
to  the  other,  he  must  judge  accordingly ;  knowing  that 
God  speaks  to  the  soul  with  spiritual  delight  and 
comfort,  whereas  the  devil  perplexes  and  disturbs  it.^ 

1  I  Cor.  xvi.  13 ;  xiv.  40. 
«  Direa.  xxx.  §§  5,  6.  3  /^/^.  xxvii.  §§  2—6. 


ON  ELECTION.  263 


This  process  should  be  repeated  from  time  to  time  and 
not  merely  made  once.^ 

The  third  time,  which  is  more  common  and  sure,  is 
one  in  which  the  understanding  is  primarily  employed. 
In  it  we  sift  the  matter  well  before  God,  and  thus 
endeavour  to  move  and  draw  the  will  to  choose  what 
is  most  for  His  glory  and  our  salvation. 2  To  under- 
take this  method  we  must  be  in  a  state  of  practical 
indifference,  and  must  choose  a  time  when  the  mind  is 
quiet  and  easy  and  free  from  all  disturbance,  trouble, 
and  agitation.^  Then  placing  ourselves  in  the  presence 
of  God,  and  with  our  end  in  full  view,  we  propose  to 
ourselves  the  subject-matter  of  our  deliberation,  examine 
the  one  and  the  other  side,  consider  the  advantages  or 
disadvantages  as  regards  our  last  end  accruing  there- 
from, and  after  mature  reflection,  choose  what  seems 
the  most  available  for  the  same.  But  as  to  the 
advantages  and  disadvantages,  they  must  be  considered 
not  from  a  worldly  point  of  view  or  according  to  the 
dictates  of  the  passions,  but  from  a  spiritual  point  of 
view  and  the  teachings  of  faith.* 

This  is  certainly,  as  I  have  said,  the  surest  and 
safest  method,  and  may  be  used  with  advantage  even 
after  the  first  and  second.  For  if  the  impulses  and  feel- 
ings are  really  from  God,  they  will  certainly  stand  the 
test  and  examination  of  the  third.  If  in  this  third 
manner  something  not  good  should  be  discovered,  it 
would  be  a  sign  that  the  impulses  and  feelings  experi- 
enced in  the  other  times  were  not  from  God,  but  from 
the  spirit  of  darkness  who  hates  the  light. ^ 

With  regard  to  the  practical  method  of  applying 
this  third  time  or  manner,  St.  Ignatius  furnishes  two 
forms.     The  first  is  by  way  of  a  meditation. 

.  1  Direct,  xxvii.  §§  6,  7.  2  md,  xxvi.  3.  »  73/^.  xxviii.  2. 

4  Ibid.  xxxi.  §  3.  5  Ibid,  xxviii.  §§  6,  9. 


264  THE  SECOND    WEEK. 

Prelude  i. — We  call  to  mind  the  subject  to  be  chosen 
or  not,  together  with  its  attendant  circumstances  and 
obligations. 

Prelude  2. — We  place  ourselves  in  face  of  God,  in  a 
state  of  practical  indifference,  having  our  mind  fixed  on 
our  last  end. 

Prelude  3. — We  beg  of  God  to  enlighten  our  mind 
and  inflame  our  will  to  see  and  embrace  that  which  is 
most  for  His  glory  and  our  salvation  in  this  affair. 

Point  I. — Let  us  weigh  the  advantages,  conveniences, 
and  other  points  in  favour  of  the  thing  in  question  ; 
and  on  the  other  hand  the  disadvantages,  inconveni- 
ences and  other  difficulties  that  make  against  it. 

Point  2. — We  must  then  ponder  on  the  reasons  for 
and  against,  weighing  thern  in  the  balances  of  reason 
and  of  holy  faith  ;  and  seeing  which  prevail,  conclude 
accordingly. 

Point  3. — This  done  we  will  offer  up  our  conclusion 
to  God  in  holy  prayer,  and  if  He  pleases  to  give  us 
comfort,  fervour,  and  peace  of  mind,  or  other  signs  of 
His  approbation,  we  will  finish,  asking  the  grace  which 
is  necessary  to  put  our  resolution  into  execution.^ 

This  form  we  should  employ  on  several  occasions  to 
confirm  and  strengthen  ourselves  in  our  .election. 

The  second  form  or  method  consists  of  four  questions. 
I.  To  ask  seriously  of  ourselves  if  the  inclination 
and  affection  which  we  experience  towards  our  choice 
really  proceeds  solely  from  the  love  of  God  and  the 
desire  of  salvation  ?  Or  whether  we  are  moved  by 
considerations  of  worldly  distinction,  or  of  the  desires 
of  friends  and  relatives,  or  of  our  own  ease  or  comfort. 
If  it  is  a  question  of  entering  into  the  ecclesiastical 
,  state,  are  we  moved  to  embrace  it  because  we  like 
preaching  or  teaching,  or  because  we  shall  occupy  a 

1  Direct,  xxxii. 


ON  ELECTION.  265 


better  position,  or  because  our  parents  wish  it  ?  If  it 
be  about  entering  Religion,  do  we  allow  ourselves  to 
reject  it  on  account  of  natural  repugnance  to  poverty 
and  obedience,  or  some  other  of  its  duties,  as  fastings, 
corporal  austerities  ?  &c. 

-  4.  What  advice  I  should  give  to  one  in  whose 
eternal  welfare  I  was  most  interested  in  regard  to  the 
matter  in  question  ? 

3.  If  I  were  on  the  point  of  death,  what  choice 
should  I  have  wished  to  make,  and  on  which  choice 
should  I  feel  the  most  comfort  and  security  ? 

4.  When  I  shall  be  summoned  before  the  dread 
tribunal  of  God  to  be  judged,  what  shall  I  have  wished 
to  have  done  ?  this  or  that  ?  And  of  which  shall  I  be 
able  to  give  a  better  account  to  God  ? 

By  the  light  of  these  reflections  I  must  choose,  and, 
then,  recommending  it  to  God,  conclude  as  in  the  fore- 
going method. 

If  from  time  to  time  we  were  to  apply  one  or  other 
of  these  latter  methods  of  election  to  subjects  which 
require  consideration,  or  in  which  our  manner  of  treat- 
ing with  others  is  of  consequence,  we  should  be  spared 
many  real  causes  of  regret,  and  should  avoid  the  evils 
which  arise  from  acting  through  impulse  or  from  mere 
natural  motives. 

Again,  we  should  then  remove  any  causes  of  self- 
reproach,  of  culpable  imprudence,  and  of  blame,  for 
having  acted  less  well.  Moreover,  by  acting  thus 
supernaturally  and  to  the  best  of  our  abihty,  whether 
our  choice  ended  in  success  or  in  failure,  our  merit  in 
the  sight  of  God  would  be  equally  great.  How  many 
imprudent  speeches,  unkind  words  and  actions,  and 
consequent  heart-burnings  and  uncharitable  and  bitter 
resentments  would  by  this  simple  means  be  prevented. 
It  is  from  neglect  of  this  practice  that  too  often  those 


266  THE  SECOND    WEEK. 

in  authority,  instead  of  promoting  the  happiness  and 
winning  the  confidence  of  their  subjects,  prove  signal 
failures  in  government,  alienate  their  dependents,  and 
fail  to  win  their  respect,  without  which  neither  peace 
nor  real  happiness  nor  order  can  be  expected  to  exist. 


ON    REFORMATION    OF   LIFE. 

In  case  that  one  is  already  in  a  state  of  life  which 
is  fixed  and  unchangeable,  or  does  not  feel  any  special 
call  to  change  his  state  of  life,  although  by  its  nature 
it  is  capable  of  it,  it  is  very  useful  to  consider  if  any 
change  is  advisable  by  way  of  amending  or  reforming 
his  ordinary  manner  of  life,  whether  as  regards  the  use 
of  creatures,  or  the  manner  of  exercising  authority,  or 
as  to  the  example  he  gives  both  in  his  words  and 
actions,  or  as  to  how  far  he  directs  all  things  to  the 
greater  praise  and  glory  of  God  our  Lord.  Let  such  a 
one  remember  that  he  will  make  progress  and  advance 
in  spiritual  life  just  in  proportion  as  he  quits  himself  of 
self-love,  of  self-will,  and  of  his  own  comfort.  On  the 
strength  of  this  observation  of  St.  Ignatius,  we  may 
make  a  meditation  on  reformation  of  life. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  with  lively  faith  and  great  con- 
fidence place  ourselves  in  the  presence  of  Jesus  Christ 
and  His  saints. 

Prelude  2. — Let  us  beg  what  we  want,  which  is  to 
know  and  fulfil  the  will  of  God  in  regard  of  our  life  and 
conduct. 

Point  I. — Let  us  recall  the  various  lights  which  we 
have  received  during  our  retreat,  let  us  ponder  the 
good    desires    already    conceived.       Let    us    exercise 


ON  REFORMATION  OF  LIFE.  267 

ourselves  above  all  on  some  particular  virtue,  or  on 
rooting  out  some  particular  vice  or  fault.  Let  us  be 
persuaded  that  God  asks  nothing  from  us  which  is  not 
for  our  own  welfare,  and  which  will  not  even  conduce 
to  our  happiness.  And  the  more  our  sacrifice  may- 
cost  us,  let  us  persist  the  longer  and  more  earnestly 
in  our  prayer  that  He  will  grant  us  the  grace  to 
make  it. 

Point  2. — We  may  examine  also  what  grace,  either 
for  the  present  or  the  future,  we  most  desire  to  obtain, 
that  is,  some  grace  directly  tending  to  our  perfection 
and  sanctification  in  our  present  state  of  life. 

Point  3. — We  must  also  consider  what  thing  may 
hinder  us  from  giving  God  what  He  asks,  or  from 
receiving  what  we  desire,  and  generously  make  a 
renunciation  of  it. 

Let  us  offer  ourselves  to  God  for  the  accomplish- 
ment of  His  holy  will  generously  and  with  a  great  heart : 
by  which  we  shall  most  assuredly  procure  His  greater 
glory,  our  own  sanctification  here,  and  eternal  salvation 
hereafter. 

Note. — It  may  be  well  to  observe  that  in  this  part 
of  the  Exercises  those  who  annually  make  a  retreat 
should  employ  themselves  seriously  during  two  days  in 
this  method  of  election  for  the  reformation  of  their  lives,, 
either  by  the  correction  of  some  fault,  or  the  acquisition 
of  some  virtue,  and  thereby  making  a  fresh  step  forward 
towards  the  perfection  of  their  state  of  life. 


268  THE   SECOND    WEEK. 


RULES   FOR   DISCERNMENT   OF   SPIRITS 

WHICH  ARE  MORE  ADAPTED  FOR  THOSE  ENGAGED  IN  THE 
SECOND  PART  OF  THE  EXERCISES.  THEY  ARE  OF 
THE  HIGHEST  IMPORTANCE  FOR  PERSONS  WHO  ARE 
AIMING  AT  PERFECTION  IN  THEIR  STATE,  TO  ENABLE 
THEM  MORE  EASILY  TO  RECOGNIZE  THE  WILES  OF 
SATAN,  AND  SO  THE  BETTER  TO  PROTECT  THEM- 
SELVES AGAINST  THEM.  MOREOVER,  THEY  HELP  US 
ALSO  TO  DISTINGUISH  THE  CALL  OF  GOD  FROM  OUR 
OWN  NATURAL  INCLINATIONS,  AND  FURNISH  US 
WITH  SAFEGUARDS  IN  THE  IMPORTANT  MATTER  OF 
ELECTION. 

THEY  ARE  ALSO  OF  GREAT  USE  TO  US  IN,  GUIDING  AND 
DIRECTING  OTHERS  WHO  ARE  DESIROUS  TO  MAKE 
PROGRESS  IN  PERFECTION  AND  COME  TO  ASK  OUR 
ADVICE  IN  MATTERS  AT  ONCE  SUBLIME  AND  OFTEN 
DELICATE    AND    DANGEROUS.^ 

Rule  I. — "  It  is  peculiar  to  God  and  His  angels  to 
impart  true  joy  and  spiritual  gladness  in  their  inward 
motions  or  inspirations,  removing  sadness  and  disturb- 
ance of  mind  caused  by  the  enemy  of  human  nature, 
who  aims  at  destroying  such  joy  and  spiritual  consola- 
tion by  means  of  specious  reasonings,  sophistry,  and 
fallacies."  These  consolations  are  of  three  kinds  :  some 
affecting  only  the  senses ;  others  influencing  the  mind 
alone ;  whilst  others  again  partake  of  the  nature  of 
both,  when  the  affection  of  the  mind  extends  its 
influence  on  the  senses.  Of  these  the  one  least  liable 
to  deception  or  perversion  is  internal  consolation.  The 
first,  which  affects  the  senses  and  which  is  often  granted 
to  those  who  are  only  entering  into  the  service  of  God, 
is  useful  indeed  to  him  who  receives  it,  but  of  itself  it 
1  Annotation  ix. 


RULES  FOR  DISCERNMENT  OF  SPIRITS.  269 

neither  is  a  sign  of  holiness  nor  does  it  promote  it :  nay, 
they  who  experience  it  must  be  on  their  guard  lest  the 
devil  perverts  it  to  their  spiritual  ruin  by  luring  them 
into  extravagances.  The  surest  sign  of  the  Divine 
action  in  the  souls  of  those  who  are  in  earnest  in  the 
service  of  God  is  peace,  which  our  Lord  brought  into  the 
world  and  which  is  the  fruit  of  the  Holy  Spirit :  con- 
sequently in  such  souls  whatever  destroys  or  disturbs 
that  peace  is  not  from  God,  but  from  our  enemy,  *'the 
father  of  lies,  and  the  murderer  from  the  beginning."  ^ 
To  effect  this  he  makes  use  of  specious  or  apparent 
reasons,  as  with  St.  Ignatius,  by  proposing  doubts  regard- 
ing his  confessions,  with  St.  Alphonsus  regarding  God's 
goodness  and  the  loss  of  souls,  with  St.  Catharine  about 
her  temptations,  &c. ;  of  sophistries,  as  with  those  who 
are  aiming  at  great  purity  of  conscience,  by  inducing 
them  to  scrutinize  every  thought,  word,  or  action, 
thereby  to  plunge  them  into  an  abyss  of  anxiety;  of 
perpetual  fallacies,  by  instilling  false  consolation,  or 
suggesting  illusions  tending  to  draw  his  victims  into 
extravagant  and  extraordinary  ways,  as  we  read  in  the 
case  of  St. Theresa  and  St.  Catharine  and  others.  Such 
illusions  not  unfrequently,  as  ecstasies,  apparitions, 
voices,  and  the  like,  are  the  production  of  a  heated  brain, 
of  a  weak  mind,  of  a  lively  imagination,  or  of  a  strained 
nervous  system,  or  finally,  of  the  devil,  who  has  the 
power  of  acting  on  the  senses  so  as  to  affect  the  imagi- 
nation and  thereby  solicit  the  mind  and  will  to  evil. 

Ride  2. — "  It  belongs  to  God  our  Lord  alone  to 
grant  consolation  to  the  soul  without  any  preceding 
cause,  to  excite  motions  in  it,  attracting  it  entirely  to 
the  love  of  His  Divine  Majesty.  I  say  without  cause, 
that  is,  without  any  previous  perception  or  knowledge 
of  any  object  from  which  such  consolation  might  arise 
by  any  act  of  its  own  of  the  understanding  or  will." 

1  St.  John  viii.  44. 


270  THE  SECOND    WEEK. 

Rule  3. — **  With  precedent  cause  it  is  possible  for 
the  good  or  bad  spirit  to  give  consolation,  but  with 
opposite  intentions :  the  good  spirit  in  order  to  induce 
the  soul  to  make  progress  and  advance  from  good  to 
better ;  the  bad  spirit,  with  the  intention  of  causing  the 
soul  to  yield  to  his  wicked  and  malicious  designs." 

It  is  certain  that  God  has  conferred  on  the  angels 
power  to  move  and  influence  mankind ;  but  to  none  has 
He  granted  the  faculty  of  entering  freely  the  soul  and 
illuminating  or  moving  it  directly  and  immediately; 
this  He  reserves  to  Himself.  To  them  He  only  concedes 
the  power  of  influencing  the  will  by  presenting  an 
object  to  it,  by  stimulating  the  passions,  or  by  sugges- 
tion.^ 

Again,  the  good  spirit  prompts  us  to  those  things 
which  are  contrary  to  our  depraved  nature,  sweetly 
draws  us  from  that  which  is  less  good  or  imperfect  to 
that  which  is  better,  excites  us  to  strive  after  our  own 
sanctification  before  devoting  ourselves  to  the  sanctifica- 
tion  of  others,  to  practise  the  virtues  of  our  state  of 
life,  to  show  ourselves  obedient  to  those  in  authority. 
On  the  other  hand,  the  enejny  of  our  human  nature 
would  incite  us  to  indulge  in  all  that  flatters  our  senses, 
self-love,  vanity,  and  love  of  notoriety,  to  attach  too 
much  importance  to  consolation,  thereby  causing  us 
disappointment  and  dejection,  to  give  ourselves  to 
external  things  that  may  be  seen  by  men  to  the  detri- 
ment of  our  own  sanctification  and  progress  in  virtue, 
to  make  us  discontented  with  our  lot  or  office  or  even 
state  of  life,  to  make  us  self-willed  or  self-opiniated,  &c. 

Whilst  the  good  spirit  draws  us  sweetly  to  the 
practice  of  every  virtue  and  to  the  carrying  out  of  the 
Divine  will,  and  moves  us  to  follow  in  the  footsteps  of 
the  humble  and  patient  Son  of  Mary,  the  devil  strives 
to  seduce  us  from  the  path  of  solid  virtue,  to  call  in 

1  St.  Augustine,  Serm.  xviii.  on  Psalm  cxviii. 


RULES  FOR  DISCERNMENT  OF  SPIRITS.  271 

question  practically  at  least  the  doctrine  and  example 
of  our  Blessed  Lord  and  to  substitute  for  simplicity 
and  ingenuousness  a  hypocritical  or  political  mode  of 
action. 

Rule  4. — "  It  is  peculiar  to  the  evil  spirit  to  enter 
with  a  devout  soul  and  to  come  out  his  own  way, 
assuming  the  form  of  an  angel  of  light ;  that  is  to  say, 
to  begin  by  suggesting  good  thoughts  in  conformity 
with  the  disposition  of  the  just  soul,  and  gradually  to 
endeavour  to  draw  it  into  his  secret  snares  and  to  instil 
perverse  intentions,  thereby  to  gain  his  wicked  end." 

Thus  when  one  is  taking  special  pains  to  acquire 
any  virtue,  or  to  root  out  any  defect,  the  devil  tries  to 
drive  him  into  extremes,  or  by  some  other  artifice  to 
vex,  harass,  and  ruin  the  soul,  as,  for  example,  by 
driving  zeal  to  indiscretion,  devotion  to  excess,  morti- 
fication to  the  ruin  of  health,  &c.  In  this  way  also  he 
has  succeeded  in  establishing  many  heresies,  in  pro- 
ducing insanity  from  scruples,  in  causing  loss  of  voca- 
tions. The  great  and  surest  safeguard  against  all  such 
attempts  are  humility  and  simple  obedience. 

Rule  5. — **  We  must  carefully  examine  such  thoughts. 
If  we  find  their  beginning,  progress,  and  end  are  good, 
and  leading  solely  to  what  is  good,  we  may  conclude 
that  they  come  from  our  good  Angel:  but  if  the 
thoughts  terminate  in,  or  tend  to  evil  or  to  a  lesser 
good,  or  if  they  weaken,  disturb,  or  disquiet  the  soul,  it 
is  a  clear  sign  that  they  proceed  from  the  bad  angel, 
the  enemy  of  our  eternal  salvation." 

We  must  observe  that  the  wiles  of  the  evil  spirit  are 
to  be  detected  either  in  the  process  of  the  thought  or 
suggestion  or  in  its  end.  St.  Ignatius  supplies  us  with 
certain  signs  to  aid  us  in  detecting  the  evil  source,  such 
as  the  following : 

(a)  If  the  process  ends  in  something  evil  or  less 
good. 


272  THE   SECOND    WEEK. 

(yS)  If  it  ends  in  diverting  from  good,  as  from  prayer, 
self-denial,  &c. 

(y)  If  it  leads  to  some  lesser  good,  or  to  the  weaken- 
ing of  the  soul. 

(8)  If  it  tends  to  disturb  the  soul  and  destroys  its 
peace. 

Rule  6. — "  When  the  enemy  has  been  discovered,  it 
is  profitable  for  him  who  has  been  so  tempted,  to 
examine  the  process  of  the  good  thought  suggested  to 
him,  and  its  beginning,  and  to  observe  how  the  devil 
gradually  contrived  to  rob  him  of  his  state  of  sweetness 
and  peace  until  he  led  him  to  his  own  depraved  purpose, 
in  order  that  he  may  be  on  his  guard  against  such 
deceits  for  the  future." 

Rule  7. — "  In  those  who  are  going  forward  in  virtue, 
the  good  spirit  touches  the  soul  gently  and'  sweetly,  like 
drops  of  water  entering  a  sponge ;  the  evil  spirit  with 
noise  and  rudely,  as  water  falling  on  a  stone.  In  those 
who  are  going  from  good  to  bad,  or  from  bad  to  worse, 
it  happens  contrariwise,"  &c.  The  reason  for  this  is 
clear. 

Rule  8. — "  When  there  is  consolation  without  pre- 
ceding cause,  inasmuch  as  it  proceeds  solely  from  God 
our  Lord,  nevertheless  the  person  to  whom  it  is  given 
ought  to  examine  carefully  and  to  distinguish  the  exact 
period  of  the  consolation  from  that  which  follows  it, 
in  which  the  soul  continues  in  its  fervour ;  for  in  this 
second  period  it  often  happens  that  it  makes  plans  and 
resolutions  which  are  not  inspired  by  God  our  Lord  \ 
and  hence  they  should  be  well  examined  before  they 
are  carried  into  effect."  ^ 

I.  It  is  certain  that  some  inspirations  and  inward 
motions  are  caused  in  the  soul  immediately  by  God,  the 
Author  and  Master  of  His  graces,  without  the  help  or 

1  Comp.  Gagliardi,  De  Reg.  Disc^-et.  Spirit. 


RULES  FOR   DISCERNMENT  OF  SPIRITS.  273 

ministry  of  any  other  cause.^  Whereas  any  other  spirit, 
whether  good  or  bad,  cannot  by  itself  immediately  move 
our  understanding  or  will ;  but  only  by  means  of 
phantasms  and  sensible  or  imaginary  objects. 

St.  Ignatius  in  his  second  Rule  observes  that  it  is 
God  alone  who  is  the  Master  of  the  human  soul,  who 
can  produce  consolation  without  any  preceding  cause, 
that  is,  without  any  thing,  calculated  to  cause  them, 
having  affected  either  the  senses,  or  the  understanding, 
or  will.2  Such  kind  of  inspirations,  which  almost 
instantaneously  inflame  the  will  and  light  up  the 
understanding,  though  sometimes  peculiar  to  persons 
advanced  in  virtue,  are  nevertheless  extraordinary  and 
very  rare,  and  should  not  be  looked  for  or  easily 
supposed.  For  this  reason,  in  the  eighth  Rule,  the 
Saint  with  great  prudence  advises  us  that,  although 
we  think  that  the  instinct  or  consolation  which  we 
feel  proceeds  immediately  from  God,  we  must  premise 
a  diligent  examination  before  we  give  our  approbation, 
because  it  is  hard  to  discern  whether  it  has  come  from 
God  or  from  ourselves,  and  because,  though  the  instinct 
or  consolation  from  God  preceded,  yet  there  might 
immediately  supervene  something  arising  from  our  own 
will  and  judgment  or  from  the  instigation  of  the  devil.^ 
Hence  we  may  infer  that  it  is  very  dangerous  for  a 
soul  to  regulate  herself  in  her  deliberations  only  by 
these  motions  of  the  will  and  interior  instincts  without 


1  S.Thomas  docet  (3.  q.  viii.  ad,  i.)  :  "Solum  Deum  posse  influere 
interius  rational!  menti."  (q.  Ixiv,  a.  i.)  "  Solum  Deum  posse  illabi  animae." 
Suarez  (tr.  x.  bk.  ix.  c.  5.  §  31.)  '•  "  Certum  est  dari  in  anima  nostra  internes 
quosdam  motus  tarn  intellectus  quam  voluntatis."  (Conf.  Trid.  sess.  vi. ; 
Psalm  cxviii.)  "Item  certum  est  has  inspirationes  vel  illuminationes  interdum 
fieri  immediate  ab  ipso  Deo  .  .  .  interdum  vero  et  saepe  fiunt  per  bonos 
Angelos  custodes.  E  contrario  certum  est  daemones  conari  ad  imitandum 
banc  internam  motionem  convertendo  illam  in  malum,"  &c. 

2  Suarez,  bk.  ix.  §§  39,  40. 

3  Summa,  2a.  aae.  q.  171.  a.  5. 

S 


274  THE   SECOND    WEEK. 

employing  due  examination  and  considerations  based 
upon  reason.^ 

As  to  the  more  common  inspirations  and  feelings, 
which  are  preceded  by  some  connatural  and  propor- 
tionate cause,  they  may  arise  from  either  the  good  or 
the  bad  spirit,  as  St.  Ignatius  says  in  the  third  Rule;^ 
but  we  may  form  a  prudent  conjecture  of  their  cause 
from  three  things : 

(a)  From  the  matter,  as  in  Rule  4.  For  if  the 
impulse  is  towards  something  sinful  or  conducive  to 
sin,  it  must  come  from  the  evil  spirit ;  but  if  it  be 
towards  something  good  we  must  consider  it  with 
caution ;  for  the  evil  spirit  sometimes  foments  good 
desires  thereby  to  ensnare  us,  and  so  to  lead  us  to  the 
less  good  or  to  sin.  Therefore  we  must  consider  the 
matter  with  its  circumstances,  its  consequences,  &c., 
and  if  we  find  some  evil  in  any  of  these,  it  is  a  sign  that 
it  is  from  the  devil. 

(y8)  From  the  end.  Having  examined  the  matter,  we 
must  inspect  the  end  towards  which  the  impulse  or 
feeling  tends. '^  For  as  the  good  spirit  suggests  feelings 
to  excite  in  our  will  laudable  and  honest  intentions, 
and  also  holy  ends  tending  to  perfect  us  in  our  state,  so 
the  devil,  though  he  may  at  first  dissemble,  nevertheless 
by  degrees  insinuates  secretly  some  end  either  sinful, 
which  corrupts  and  spoils  all  the  good  which  he  repre- 
sents to  us,  or  which  prevents  a  greater  good  and  the 
perfection  of  our  state. 

(y)  From  the  manner  of  moving.  This  St.  Ignatius 
lays  down  in  Rules  i  and  7.  It  is  the  custom  of  God 
and  the  good  spirit  to  inspire  a  certain  joy  and  peace, 
and  of  the  evil  spirit  melancholy,  despondency,  and 
turmoil,  according  to  the  disposition  and  state  of  the 
soul. 

1  Direct  xxviii.  §  5.  '^  Suarez,  ix.  c.  5,  §§  31,  37. 

3  Rule  3. 


RULES  FOR   DISCERNMENT   OF  SPIRITS.  275 

If  it  be  well  disposed  and  is  striving  to  advance  in 
virtue,  the  good  spirit  moves  it  gently  and  sweetly  with 
increase  of  joy,  elasticity,  and  peace,  whilst,  on  the 
contrary,  the  malignant  spirit  depresses  and  perturbs 
it.  But  if  the  soul  be  in  sin  and  swayed  by  its  passions, 
the  devil  tries  to  lull  it  into  false  securit}^  to  distract 
and  dissipate  it,  whereas  the  good  spirit  endeavours  to 
draw  it  from  its  terrible  state  by  stings  of  conscience, 
by  fear  of  God's  judgments,  &c.,  as  we  see  in  the 
seventh  Rule. 

In  the  fifth  and  sixth  Rules,  St.  Ignatius  tells  us 
that,  when  we  experience  these  impulses  or  feelings, 
we  must  carefully  examine  them  in  their  beginning, 
progress,  and  end,  and  if  we  discover  any  evil  or  less 
good  effect,  having  found  out  the  enemy,  we  are  to  take 
note  how  he  began  and  stealthily  tried  to  creep  into 
our  hearts ;  so  that,  being  made  more  wise  by  our 
experience,  we  may  the  better  guard  ourselves  against 
his  stratagems  and  baffle  his  wily  efforts  for  the  future. 

We  see  in  these  eight  rules  the  wonderful  know- 
ledge of  St.  Ignatius,  and  his  extraordinary  prudence 
and  discretion.  This  discretion  is  necessary  for  all  of 
us,  not  only  in  regard  of  the  action  of  the  good  and 
evil  spirits  upon  our  souls,  whether  by  consolation 
or  desolation,  but  also  in  all  our  undertakings ;  and, 
therefore,  we  ought  always  to  study  carefully  the 
progress  of  our  ideas  and  views,  and  to  avoid  rushing 
too  precipitately  and  being  in  a  hurry.  It  is  for  want  of 
this  discretion  that  men  are  often  drawn  into  indiscreet 
zeal,  or  to  the  practice  of  excess  in  corporal  austerities, 
surpassing  their  physical  or  moral  force,  until  they  give 
way  under  the  burden,  and  either  become  useless  and 
unfit  for  the  duties  of  their  state,  or  plunge  into  deplor- 
able relaxations.  Let  us  imitate  St.  Ignatius,  and 
propose  to  ourselves,  in  all  we  do,  to  act  ever  according 
to  the  measure  of  Divine  grace,  as  far  as  it  shall  be  for 


276  THE  SECOND    WEEK. 

God's  glory  and  for  our  soul's  salvation ;  and  above  all 
things  let  us  studiously  avoid  allowing  ourselves  to 
speak  or  act  solely  according  to  the  promptings  and 
dictates  of  our  natural  feelings. 


ON    DISTRIBUTION    OF   ALMS. 

Note. — St.  Ignatius  gives  us  certain  rules  to  be 
observed  in  our  ministry  of  almsgiving ;  by  this  expres- 
sion denoting  to  us  that  it  is  a  duty  imposed  upon  us 
in  regard  of  all  superfluities,  and  more  especially  if  they 
are  derived  from  ecclesiastical  sources. 

In  general  we  may  say  that  the  Saint  wishes  us  to 
apply  in  such  cases  the  rules  which  he  lays  down  in  the 
second  form  of  the  third  manner  or  time  of  election  as 
given  above. 

Rule  I. — If  I  distribute  alms  to  persons  to  whom 
I  am  allied  by  ties  of  family  or  of  close  friendship, 
I  ought  to  be  careful  that  my  feelings  of  attachment 
prompting  me  thereto  arise  frpm  the  love  of  God  our 
Lord,  and  that  my  affection  is  for  and  in  Him. 

Rtile  2. — I  should  consider  what  advice  I  would 
proffer  to  another  in  whose  spiritual  interest  I  was 
much  concerned  were  he  to  consult  me  in  similar 
circumstances,  having  only  God's  glory,  the  cause  of 
charity,  and  his  soul's  good  in  view. 

Rule  3. — Putting  myself  in  the  position  of  one  about 
to  die,  I  should  ask  myself  how  much  and  in  what  way 
I  should  wish  to  apportion  the  alms  which  are  at  my 
disposal. 

Rtile  4. — I  should  further  ask  myself  what  I  shall 
wish  to  have  done  in  this  respect  when  I  shall  appear 


ON  DISTRIBUTION   OF  ALMS.  277 

before  the  judgment-seat  of  God,  to  give  an  account  of 
my  actions. 

Rule  5. — If  I  feel  that  I  am  influenced  unduly  by 
natural  affection  or  inclination,  I  should  withhold  my 
action  until  I  have  reduced  that  feeling  to  right  order 
and  within  the  bounds  prescribed  by  faith  and  right 
reason  ;  and  not  allow  myself  to  be  influenced  by  flesh 
and  blood,  or  any  worldly  consideration. 

Rule  6. — In  regard  of  the  quantity  of  money  to  be 
reserved  for  my  own  use,  I  ought,  likewise,  to  apply  the 
same  rules. 

Rule  7. — In  determining  the  last  rule,  I  must  consider 
my  condition,  my  state,  and  my  circumstances  and 
relations  with  others ;  and  may  put  before  myself  by 
way  of  example,  Joachim  and  Anna,  who  reserved 
one-third  of  their  income  for  themselves,  whilst  they 
divided  the  rest  between  the  poor  and  the  Temple. 
Of  our  Lord  it  is  said,  the  birds  had  nests,  but  the 
Son  of  Man  had  not  whereon  to  lay  His  Head,  making 
a  sacrifice  of  all  things  for  others. 

N.B. — These  rules  should  be  applied,  also,  to  all 
works  of  charity  and  zeal ;  and  in  fact,  whenever  we  feel 
impelled  to  any  thing  by  natural  aff'ections  and  inclina- 
tions, even  though  it  be  something  good  in  itself,  their 
application  will  be  of  great  service. 


275  THE  SECOND    WEEK. 


RULES   FOR   SCRUPLES. 

Another  document  in  the  Spiritual  Exercises  con- 
cerns scruples,  on  which  subject  St.  Ignatius  lays  down 
six  rules.i 

Rules  I  and  2. — In  these  two  rules  we  are  taught  the 
difference  between  an  erroneous  conscience  and  one  that 
is  scrupulous.  The  first  is  when  our  reason,  darkened 
by  ignorance,  does  not  see  rightly,  and  consequently 
condemns  us  as  guilty  of  sin  when  there  was  none  : 
whereas  a  scrupulous  conscience  apprehends  without 
real  ground  an  obligation  or  sin  when  there  is  none  at 
all,  and  this  apprehension  is  accompanied  by  a  certain 
or  probable  judgment  showing  us  there  is  no  sin, 
although  it  is  attended  b}^  perplexity  or  a  misgiving, 
arising  either  from  the  devil  or  from  imagination,  often 
so  frightening  us  as  to  prevent  our  being  able  to  form 
a  practical  judgment.  For  example,  a  person  has  such 
a  dread  of  a  viper  that  he  would  not  touch  it  though 
it  was  dead.  He  has  a  sure  and  certain  judgment 
that  it  cannot  do  him  harm  as  it  is  dead,  and  yet  the 
strong  apprehension  of  his  imagination  so  fills  him 
with  fear  and  dread,  that  he  cannot  make  up  his  mind 
to  do  so.  Here  the  soul  is  apprehensive  and  disturbed, 
though  its  better  judgment  declares  the  fear  groundless. 
Such  is  scrupulousness.  If,  on  the  other  hand,  he 
refused  to  touch  it  because  he  really  thought  or  at  least 
doubted  that  it  was  alive,  he  would  form  an  erroneous 
conscience  or  judgment.  This  fundamental  doctrine 
is  insinuated  by  St.  Ignatius  in  those  words  :  Ex  propria 
lihevi  arhitrii  moUi,^  and  Et  quamvis  altera  ex  parte  veniat 
in  mentem  nos  minime  peccasse.^ 

1  Conf.  Suarez,  bk.  ix.  c.  7,  §  3. 
2  Rule  I.  3  Rule  2. 


RULES   FOR   SCRUPLES.  279 

From  this  it  follows  that  we  can  act  boldly  and 
directly  against  the  scruple,  and  can  reject  and  despise 
it :  and  in  so  doing  we  remedy  it  the  sooner,  and  avoid 
many  extravagant  blunders  and  prevent  the  scruples 
from  degenerating  into  erroneous  judgments,  which 
are  to  be  eschewed  as  being  false. 

Rule  3. — Erroneous  judgments  must  be  avoided,  as 
they  are  false  and  cannot  possibly  be  of  any  advantage  ; 
but  scruples  may  be  turned  to  good  account,  inasmuch 
as  they  tend  to  cleanse  and  purify  the  soul,  for,  as  says 
St.  Gregory,  "  It  is  the  nature  of  well-disposed  souls  to 
see  faults  where  in  reality  there  are  none." 

Rule  4. — In  this  rule  are  exposed  the  methods  of  the 
devil  and  his  wiles,  and  the  way  of  frustrating  them. 
For  if  he  finds  a  conscience  which  is  too  delicate  and 
timid,  he  strives  to  make  it  more  so  by  apprehen- 
sions, sophisms,  captious  reasonings,  and  a  tempest  of 
scruples ;  but  if  he  finds  it  large  and  careless,  he 
endeavours  to  stretch  it  still  wider  that  by  degrees  it 
may  make  little  or  no  account  of  grievous  sins. 

Rule  5. — Wherefore,  whoever  desires  to  advance  in 
virtue  and  the  way  of  perfection,  must  proceed  in  a 
contrary  manner,  and  must  in  the  first  case  dilate  and 
enlarge  his  heart  with  a  holy  liberty  of  spirit  and 
confidence,  and  in  the  second  must  incline  to  greater 
strictness  and  exactness  ;  and  so  avoiding  both  extremes 
establish  himself  in  the  happy  medium,  where  he  will 
enjoy  perfect  peace  of  mind. 

Rule  6. — Finally,  in  our  daily  actions,  when  we 
are  going  to  say  or  do  anything  which  from  certain 
principles,  or  from  the  example  of  virtuous  persons,  or 
from  the  advice  of  our  spiritual  guides  we  know  to  be 
good  and  right,  if  perchance  some  scrupulous  thought 
arises  to  deter  or  withdraw  us  from  it,  we  ought  to 
raise  up  our  minds  to  God  and  must  despise  such 
thought  and  go  forward. 


28o  THE   SECOND    WEEK. 

If  we  square  our  conduct  according  to  these  rules, 
we  shall  receive  no  harm  from  our  scruples  which 
regard  the  present.  As  for  scruples  which  regard  the 
past,  about  our  confessions  and  the  like,  St.  Ignatius 
has  not  prescribed  any  rules, ^  as  those  already  laid 
down  suffice  ;  or  perhaps  he  thought  there  was  no  other 
remedy  but  obedience  to  our  director.  The  remedy 
which  Gerson  and  Suarez  propose  is  to  have  recourse 
to  God  with  true  humility  and  contrition,  and  to 
remember  the  good-will  we  had  to  do  our  duty,  and  to 
trust  to  the  merc}^  of  God. 

NoTE.^ — When  a  scrupulous  person  judges  a  thing 
to  be  unlawful,  on  light  grounds  and  through  false  or 
unfounded  fears,  or  suspects  it  to  be  unlawful  without 
any  real  motive,  he  should  implicitly  obey  his  director, 
and  without  examination  or  hesitation  despise  and 
reject  his  fears  and  apprehensions. 

In  dealing  with  such  souls,  a  director  must  not 
show  any-  fear  or  hesitation  that  there  may  have  been 
sin  ;  nor  should  he  appear  to  hesitate  in  his  replies,  but 
should  act  with  calmness  and  firmness.  Repressing  all 
impatience,  he  should  be  kind  and  patient.  Let  him 
avoid  all  scolding.  Let  him  not  rudely  dismiss  them 
as  obstinate  or  disobedient,  thus  proving  hardness  of 
heart  or  ignorance  of  the  terrible  sufferings  of  such  a 
state.  It  is  also  imprudent  to  try  to  reason  with  them, 
as  in  their  present  state  such  persons  are  incapable  of 
reasoning;  by  attempting  it  their  obscurities  increase 
and.  their  subtleties  are  multiplied. 

1  Suarez,  bk.  ix.  c,  7,  §  3. 


RESOLUTION   TO   IMITATE  ;]^ESUS  CHRIST.        281 


RESOLUTION  TO  IMITATE  JESUS  CHRIST 
ACCORDING  TO  THE  SECOND  FORM  OF 
ELECTION. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Let  us  place  ourselves  alone  in  the 
presence  of  God,  who  puts  before  us  the  end  for  which 
He  made  us,  that  is,  "  to  be  likened  to  the  image  of 
His  Son." 

Prelude  2. — Let  us  beg  of  Him  to  enlighten  our 
minds  that  we  may  know  what  is  wanting  in  us  in  this 
likeness  to  our  Blessed  Lord,  and  to  inflame  our  will 
that  we  ma}^  resolve  at  once  to  correct  it. 

Point  I. — The  end  then  of  all  our  thoughts,  words, 
and  actions,  the  object  of  our  desires  and  efforts  is  to 
make  ourselves  as  far  as  possible  by  God's  grace  like 
unto  Jesus  Christ.  Nothing  can  be  more  worthy  or 
more  ennobling  than  this  end :  and  the  strongest  of 
motives  are  not  wanting  to  urge  us  to  attain  it.  Such 
is  the  will  of  His  Divine  Majesty,^  and  in  executing 
that  will  we  promote  His  glory,  we  please  His  Divine 
Majesty,  and  give  honour  to  His  well-beloved  Son. 
This  motive  is  enough  to  urge  us  to  make  firm  reso- 
lutions to, strive  to  imitate  Him  perfectly  in  the  exercise 
of  poverty,  humility,  and  self-denial. 

Another  motive  will  be  that  thus  I  prove  my  grati- 
tude to  God.  Oh  !  how  it  cuts  one's  heart  to  think 
that  after  all  the  love  of  Jesus  Christ  for  us,  we,  who 
are  so  infinitely  below  Him,  can  do  so  little  in  return, 
even  by  the  sacrifice  of  life  itself.     Well !  let  us  do  the 

1  ' '  For  whom  He  foreknew,  He  also  predestined  to  be  made  conform- 
able to  the  image  of  His  Son  ;  that  He  might  be  the  first-born  amongst 
many  brethren. "  (Romans  viii.  29.) 


282  THE   SECOND    WEEK. 

best  we  can;  let  us  often  say,  "You,  O  Lord,  have 
done  so  for  love  of  me,  I  will  do  so  for  love  of  you." 

Another  motive  is  that  we  by  this  means  secure 
salvation  ;  for  imitation  of  Jesus  Christ  is  a  sign  of 
predestination :  and  it  is  also  a  means  of  promoting  the 
sanctification  of  our  neighbour. 

Point  2. — What  counsel  should  I  give  to  another  ? 
Suppose  that  he  had  been  put  under  my  direction  by 
God,  who  would  call  me  to  an  account  for  the  advice 
which  I  should  give  him.  Should  I  recommend  a 
poverty  well  furnished  with  comforts  and  conveniences? 
Should  I  advise  an  easy  life,  lawful  liberty,  and  gratifi- 
cation of  the  senses  ?  Should  I  advise  him  to  ambition 
notice,  admiration  of  men,  and  posts  of  honour?  Or 
should  I  not  urge  him,  as  far  as  circumstances  per- 
mitted, to  an  imitation  of  Jesus  Christ  our  Lord  in  all 
these  respects,  and  more  especially  in  those  points  in 
which  he  is  more  wanting  ?  Well,  then,  if  we  should 
advise  others  to  adopt  this  line  of  conduct,'  we  must 
resolve  upon  the  same  for  ourselves. 

Point  3. — Further,  when  I  am  lying  upon  my  death- 
bed, shall  I  be  satisfied  to  have  lived  an  ordinary 
trivial  life,  exempt  from  mortal  sin  and  from  certain 
venial  sins  ?  What  sentiments  shall  I  have  as  to  the 
conveniences  and  broad  views  I  now  have  of  poverty ; 
of  the  anxieties  and  toils  epdured  in  order  to  shine  and 
cut  a  figure  by  my  learning  and  talents  ?  In  that  hour 
we  are  left  alone  with  only  a  crucifix  in  our  hands,  a 
clear  sign  that  this  alone  can  give  us  consolation,  to 
have  lived  with  Christ  on  the  Cross,  to  have  with  Him 
been  dead  to  the  world,  and  to  the  world  crucified. 

Point  4. — What  will  be  my  feelings  when  before  the 
judgment-seat?  What  shall  we  think  of  the  facility 
with  which  we  violate  our  Rules  or  neglect  the  duties 
of  our  state  ?  of  the  indifference  to  the  frequent  graces 
and  inspirations  of  God  ?    of  the  avidity  for  applause 


RESOLUTION  TO   IMITATE  J-ESUS  CHRIST.        283 

and  esteem,  of  the  envy  and  bitter  speeches  we  make 
of  others,  of  the  disHke  we  feel  for  others  ?  Alas  1 
the  dissimilarity  of  my  life  with  that  of  Jesus  Christ 
should  fill  me  with  horror  and  dismay !  If  I  am  a 
companion  of  Christ,  I  must  surely  and  without  delay 
begin  to  do  the  works  of  Christ,  and  clothe  myself 
interiorly  and  exteriorly  with  Christ,  "putting  on  the 
feelings  which  were  in  Him."  Let  us  think  seriously 
what  are  the  chief  faults  in  us  which  mar  the  imitation, 
and  what  are  the  virtues  most  wanting  in  us  of  which 
our  Lord  has  set  us  the  example,  and  come  what  will, 
cost  what  it  may,  let  us  resolve  at  once  to  correct  the 
one  and  to  strain  every  nerve  to  acquire  the  other.  This 
may  be  my  last  opportunity  of  making  this  resolution. 

Let  us  make  three  colloquies,  to  our  Lady,  Jesus 
Christ,  and  to  the  Eternal  Father,  begging  the  grace 
to  make  a  good  resolution,  and  the  further  grace  to 
keep  it.i 

We  may  also  further  apply  the  first  form  of  Election 
to  the'  same  subject,  to  determine  what  especial  virtue 
in  our  Blessed  Lord  we  should  choose  in  our  desire  to 
imitate  Him,  and  what  is  the  particular  fault  opposed 
to  it  which  we  are  determined  to  correct  between  this 
and  our  next  retreat  or  Election.  The  advantages  of 
making  this  exercise  of  Election  from  time  to  time 
during  the  course  of  the  year  are  inestimable.  It  has  a 
great  influence  in  forming  and  moulding  our  character, 
and  especially  in  supernaturalizing  it. 

1  ' '  And  I  live,  now  not  I ;  but  Christ  liveth  in  me.  And  that  I  hve  now 
in  the  flesh,  I  live  in  the  faith  of  the  Son  of  God,  who  loved  me  and 
delivered  Himself  for  me."  (Galat,  ii.  20.) 


284  THE   SECOND    WEEK. 


JESUS   TEMPTED    IN    THE   DESERT.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Let  us  recall  how  Jesus  after  His  Baptism 
withdrew  into  the  desert,  how  He  fasted  for  forty  days 
and  overcame  the  temptations  of  the  devil. 

Prelude  2. — Let  us  picture  the  desert  on  the  west  of 
the  Jordan,  the  haunt  of  panthers  and  wild  birds. 

Prelude  3. — Let  us  beg  what  we  want,  namely,  to 
know  Jesus  and  the  lessons  He  teaches  us  in  this 
mystery,  and  to  imitate  Him  more  closely,  especially 
His  spirit  of  prayer,  mortification,  courage,  and  humility. 

Point  I. — Jesus  is  led  into  the  desert,  far  from  the 
crowd  which  had  witnessed  the  wonderful  testimony 
of  Heaven  in  His  regard,  and  thus  teaches  us  how  to 
fly  from  occasions  of  vainglory.  He  retires  into  the 
desert.  Solitude  favours  the  study  of  truth,  encourages 
^ood  thoughts,  allays  the  tumult  of  our  affections  and 
passions,  facilitates  converse  with  God ;  moreover.  He 
wishes  by  penance  and  prayer  to  prepare  Himself  for 

1  "Then  Jesus  was  led  by  the  Spirit  into  the  desert  to  be  tempted  by 
the  devil.  .  .  .  And  the  tempter  coming,  said  to  Him  :  If  Thou  be  the  Son 
of  God,  command  that  these  stones  be  made  bread.  Who  answered,  and 
said  :  It  is  written.  Not  in  bread  alone  doth  man  Hve,  but  in  every  word 
that  proceedeth  from  the  mouth  of  God.  Then  the  devil  took  Him  up 
into  the  Holy  City,  and  set  Him  upon  a  pinnacle  of  the  Temple,  and  said 
to  Him  :  If  Thou  be  the  Son  of  God,  cast  Thyself  down,  for  it  is  written. 
That  He  hath  given  His  angels  charge  over  Thee,  and  in  their  hands  they 
shall  bear  Thee  up,  lest  perhaps  Thou  dash  Thy  foot  against  a  stone, 
Jesus  said  to  him  :  It  is  written  again.  Thou  shalt  not  tempt  the  Lord  thy 
God.  Again  the  devil  took  Him  up  into  a  very  high  mountain,  and  showed 
Him  all  the  kingdoms  of  the  world  and  the  glofy  of  them,  and  said  to  Him  : 
All  these  will  I  give  Thee,  if  falling  down  Thou  wilt  adore  me.  Then  Jesus 
said  to  him :  Begone,  Satan,  for  it  is  written.  The  Lord  thy  God  shalt  thou 
adore,  and  Him  only  shalt  thou  serve.  Then  the  devil  left  Him;  and 
behold  angels  came  and  ministered  to  Him."  (St.  Matt,  iv.  i — 11.  Comp. 
St.  Mark  i. ;  St.  Luke  iv. ) 


JESUS   TEMPTED   IN   THE  DESERT.  285 

His  great  Mission.  Let  us  learn  to  love  solitude,  and 
as  far  as  possible  and  is  consistent  with  our  duties,  to  fly 
from  the  conversation  of  men,  Quoties  inter  homines  fui 
minus  homo  redii.  How  sad  it  is  to  think  that  retirement 
for  a  few  da3's'  retreat  is  to  us  a  terrible  and  weary- 
trial  !  He  spends  the  days  and  nights  in  prayer,  and 
we  who  have  si,ich  cause  for  prayer,  can  hardly  do  so 
for  one  short  hour.  He  who  had  no  rebellious  flesh  to 
subdue,  would  teach  us  mortification  of  our  sensual 
appetites  and  temperance  in  eating  and  drinking.  Let 
us  learn  to  imitate  Him  in  this  spirit  of  prayer  and 
mortification,  and  thereby  also  do  penance  for  our 
neglect  of  them  in  the  past,  and  obtain  grace  and 
strength  to  overcome  the  temptations  which  await  us 
in  the  future. 

Point  2. — He  was  tempted.  The  Son  of  God  tempted ! , 
Let  us  adore  His  profound  humility  in  demeaning 
Himself  so  low  as  to  submit  to  be  insulted  by  the  devil! 
And  this  He  does  for  our  sakes  and  example,  and  to 
gain  grace  that  we  also  may  overcome ;  to  teach  us  to 
stand  always  in  justice  and  fear,  and  to  prepare  our  souls 
for  temptation, 1  for  the  devil  like  a  lion  goeth  about 
seeking  whom  he  may  devour.-  We  must  imitate  Jesus 
Christ,  if  we  would  have  the  grace  to  overcome.  And 
let  us  not  be  surprised  at  our  temptations.  He  would 
be  tempted  to  gluttony,  then  to  vanity  and  vainglory,  and 
lastly  to  avarice  I  If  we  are  acceptable  to  God,  it  is 
necessar}^  that  temptation  should  try  us,^  and  we  shall 
be  tried,  it  may  be  by  gross  and  revolting  temptations  ; 
yet  let  us  fear  nothing,  but  treat  the  devil  with  cool  con- 
tempt and  he  will  fly."*  Let  us  not,  like  Eve,  enter  into 
parley  with  our  enemy,  but  promptly  repel  him  ;  let  us 

1  Ecclus.  ii.  I.  2  I  St.  Peter  v. 

**  Tobias  xii.  13. 

■*  "  Be  subject  therefore  to  God,  but  resist  the  devil,  and  he  will  fly  from 
you."  (St.  James  iv.  7.) 


286  THE  SECOND    WEEK. 

strengthen  ourselves  by  recalling  the  precepts  of  God, 
and  by  supernatural  considerations  add  strength  to  our 
natural  reason.  If  you  argue  with  the  devil,  he  will  by 
sophistry  mislead  you.  Let  us  observe  how  he  flatters, 
decoys,  and  promises  !  how  he  tries  to  lure  us  on  to 
love  and  hope  for  things  earthly  and  carnal  and  to 
indulge  our  passions,  and  this  by  promises  often  false 
and  vain,  which  it  is  not  in  his  power  to  fulfil.  But 
let  us  not  fear  him,  for  he  cannot  harm  us  unless  we 
voluntarily  allow  it ;  for  the  grace  of  God,  which  will 
never  be  wanting  to  us,  is  more  powerful  than  the 
combined  forces  of  the  infernal  spirits. 

Point  3. — Angels  came  and  ministered  to  Him.  Thus 
the  Eternal  Father  celebrated  the  victory  of  His  Son 
by  sending  His  angels  to  congratulate  Him.  So,  too, 
with  us,  trials  and  temptations  soon  are  over,  and  are 
succeeded  by  heavenly  peace  and  consolations.  Woe 
to  us  if  we  lose  heart  and  mistrust  our  God.  Want  of 
confidence  begets  weakness.  We  must  not  fear ;  with 
Jesus  we  shall  overcome ;  and  every  act  of  resistance, 
every  call  upon  Divine  help  will  merit  for  us  a  crown 
of  glory  in  Heaven.  Wherefore,  no  matter  how  long 
the  struggle,  nor  how  often  it  may  be  repeated,  though 
one  kind  of  temptation  be  succeeded  by  another,  let 
us  never  be  disheartened.  The  only  thing  to  fear  is  the 
danger  of  presumption,  and  of  attributing  to  ourselves 
the  victory  which  belongs  alone  to  the  grace  of  God. 
Let  us  remark  that  St.  Luke  said  that  the  devil  left  Him 
for  a  time,  that  is,  to  return  again  later.  So,  too,  must 
we  be  ever  on  the  alert.  We  may  conquer,  but  we 
must  be  prepared  for  a  return  of  the  devil.  The  life  of 
a  Christian  is  a  perpetual  warfare,  and  as  long  as  we 
have  life  we  are  liable  to  fresh  attacks ;  but,  let  us 
encourage  ourselves  with  the  thought,  the  strife  is  but 
for  a  few  fleeting  years,  and  then  it  will  be  succeeded 
by  an  eternity  of  peace  and  glory. 


THE  MIRACLE   OF  CAN  A    IN  GALILEE.  287 

Let  US,  in  conclusion,  thank  our  Blessed  Lord  that 
for  our  sake  and  for  our  example  He  would  condescend 
to  be  tempted ;  let  us  be  confounded  and  ashamed 
at  our  cowardice  before  an  enemy  whose  sole  resources 
are  drawn  from  the  faint-heartedness  of  man,  and  who 
is  only  a  lion  when  he  sees  that  we  are  rabbits,  and 
let  us  resolve  to  watch,  and  by  prayer  and  fasting  secure 
victory.     End  with  "  Our  Father." 

If  time  allows  we  should  make  two  repetitions  of 
the  Baptism  and  Temptations  of  our  Lord,  as  also  an 
application  of  the  senses  to  the  same. 


THE   MIRACLE   OF   CANA    IN    GALILEE.^ 

Note. — Various  reasons  are  assigned  by  different 
writers,  why  our  Lord  would  be  present  at  the  marriage- 
feast  in  Cana.  Thus  it  is  said  that  He  wished  to  show 
honour  to  His  relatives,  and  to  sanctify  the  wedding  by 
His  presence.  This  is  on  the  supposition  that  the  bride- 
groom on  the  occasion  was  no  other  than  Simon  the 

1  "And  the  third  day  there  was  a  marriage  in  Cana  of  Galilee  :  and  the 
Mother  of  Jesus  was  there.  And  Jesus  also  was  invited,  and  His  disciples, 
to  the  marriage.  And  the  wine  failing,  the  Mother  of  Jesus  saith  to  Him  : 
They  have  no  wine.  And  Jesus  saith  to  her  :  Woman,  what  is  it  to  Me 
and  thee?  My  hour  is  not  yet  come.  His  Mother  saith  to  the  waiters: 
Whatsoever  He  shall  say  to  you,  do  ye.  Now  there  were  set  there  six 
water-pots  of  stone,  according  to  the  manner  of  the  purifying  of  the  Jews, 
containing  two  or  three  measures  apiece.  Jesus  saith  to  them  :  Fill  the 
water-pots  with  water.  And  they  filled  them  up  to  the  brim.  And  Jesus 
saith  to  them  :  Draw  out  now,  and  carry  it  to  the  chief  steward  of  the 
feast.  And  they  carried  it.  And  when  he  had  tasted  the  water  made  wine 
and  knew  not  whence  it  was,  but  the  waiters  knew  who  had  drawn  the 
water;  the  chief  steward  calleth  the  bridegroom,  and  saith  to  him  :  Every 
man  at  first  setteth  forth  good  wine,  and  when  men  have  well  drunk,  then 
that  which  is  worse.  But  thou  hast  kept  the  good  wine  until  now.  This 
beginning  of  miracles  did  Jesus  in  Cana  of  Galilee  :  and  manifested  His 
^lory,  and  His  disciples  believed  in  Him."  (St.  John  ii.  i — 11.) 


288  THE   SECOND    WEEK. 

son  of  Cleophas,  and  nephew  of  St.  Joseph,  who  on 
witnessing  the  miracle  followed  Christ  and  became  one 
of  the  twelve.^  A  second  reason  was,  that  He  might 
give  His  Apostles  an  example  of  humility,  by  being 
present  at  the  humble  wedding,  and  at  the  same  time 
by  the  miracle  might  show  His  esteem  for  poverty, 
and  might  save  His  host  from  confusion.  A  third 
reason  which  is  suggested  is,  that  He  might  show  His 
disciples  that  He  was  the  true  Messias  by  converting 
the  water  into  wine. 

The  commencement  and  preparatory  prayer  as 
usual. 

Prelude  i. — The  history,  in  brief,  is  that  our  Lord 
and  His  Blessed  Mother  were  invited  to  a  wedding,  in 
the  poor  village  of  Cana  :  and  were  there  with  some  of 
the  first  disciples  of  Jesus.  He  turned  water  into  wine, 
and  His  disciples  believed  in  Him. 

Prelude  2. — Let  us  picture  the  humble  dwelling,  the 
company  present,  Mary,  Jesus,  the  first  disciples. 

Prelude  3. — Let  us  beg  what  we  really  desire,  that  is, 
to  know  our  dear  Lord  more  clearly  and  to  love  Him 
more  sincerely,  and  let  us  ask  Him  to  show  His  power 
and  generosity  in  our  regard,  by  changing  our  hearts 
and  making  them  more  like  His. 

Point  I. — Christ  is  invited  with  His  disciple  to  the 
wedding.  Never  was  wedding-feast  so  distinguished  as 
this,  which  was  honoured  by  the  presence  of  the  King 
of  kings  and  His  Mother,  the  Lady  of  the  world  {domina 
nmndi) ;  and  yet  everything  bespoke  poverty,  simplicity, 
humility,  chastity.  Let  us  admire  our  Jesus  who  makes 
Himself  all  to  all,  and  fills  all  with  peace  and  spiritual 
joy ;  3^et  His  every  word  and  action  is  stamped  with  a 
modest,  amiable,  and  simple  dignity,  and  His  mind 
and  Heart  are  in  close  communing  with  His  Father. 

1  Baron.  Hist.  bk.  viii. 


THE  MIRACLE  OF  CAN  A   IN  GALILEE.  289 

Let  US  observe  His  great  abstemiousness,  especially 
in  regard  of  wine  and  such  delicacies  as  were  provided. 

His  Blessed  Mother  and  the  other  women  are  busy 
administering  to  the  guests,  striving  to  anticipate  their 
wants,  and  promoting  the  happiness  of  all.  With  what 
quiet  and  unaffected  modesty  our  Lady  moves  about, 
with  what  sweetness  and  recollection  she  arranges  for 
the  comfort  of  each,  and  with  what  delight  she  dis- 
charges the  humble  duties  of  a  handmaid.  Let  us  take 
these  lessons  to  heart  that  are  given  to  us  by  Jesus  and 
Mary,  and  at  our  meals  let  us  practise  the  abstemious- 
ness and  mortification  of  Jesus,  His  modesty,  recollec- 
tion, and  charity,  leaving  the  best  for  others  and  taking 
the  worst  for  ourselves ;  repressing  over-eagerness  and 
an}^  rudeness,  whilst  at  the  same  time  with  simplicity 
and  true  humility  we  shun  all  affectation. 

Point  2. — The  Mother  points  out  to  her  Son  the 
failure  of  wine.  Consider  how  the  loving  heart  of  our 
Lady  is  moved  with  compassion  when  she  perceives 
that  the  wine  is  failing  ;  she  sees  how  the  poor  hostess 
is  nervous  and  ashamed,  not  knowing  what  is  to  be 
done.  At  once,  with  all  the  tenderness  of  a  mother,  and 
full  confidence  in  her  Child,  she  gently  whispers  to 
Him  that  there  is  no  more  wine;  then  she  tells  the 
waiting-women  to  carry  out  whatever  Jesus  may  order 
them  to  do.  She  makes  no  request  of  her  Son,  knowing 
well  that  His  tender  and  loving  Heart  will  come  to  the 
rescue  to  save  His  hosts  any  feeling  of  confusion  or 
shame.  Oh  1  would  to  God  we  knew  the  Sacred  Heart 
as  Mary  knew  it !  With  how  great  confidence  should 
we  then  approach  Him  in  all  our  wants,  and  with  what 
success,  even  though  His  hour  for  help  was  not  yet 
come.  We  may  also  consider  how  our  dear  Lord 
would  have  this  incident  recorded  to  convince  us  of  the 
power  of  our  Lady  over  Him,  even  in  His  Divine 
Nature,  and  also  to  teach  us  that  through  her  we  may 

T 


290  •  THE   SECOND    WEEK. 

obtain  all  we  ask,  as  He  can  refuse  nothing  to  her : 
for,  as  St.  Bernard  says,  ''God  hath  so  willed  it,  that 
we  should  have  all  things  through  Mary."  Let  us 
consider  the  reverence,  benevolence,  and  charity  of  our 
Lord's  remark  to  His  Mother,  when  she  drew  His 
attention  to  the  wine  having  run  short.  "  Woman 
(Lady),  what  matters  it  to  thee  and  Me?"  I  had 
determined  that  My  first  miracle  should  not  refer  to 
temporal  things,  but  I  will,  out  of  reverence,  anticipate 
the  hour,  and  manifest  My  Divine  power.  In  regard 
to  the  work  of  My  Father  which  I  do,  I  must  obey 
Him,  but  as  to  My  works  as  thy  Son,  in  all  these  I  am 
subject  to  thee ;  yet  knowing  thy  good  pleasure,  I  will 
do  this  work  of  My  Father,  who  is  in  Heaven.  It  was 
thus  she  understood  Him  whom  she  knew  perfectly, 
and  therefore  did  she  give  her  directions  to  those  who 
served  at  table.  Let  us  beg  through  Mary  that  we  too 
may  know  His  Sacred  Heart  more  and  more  intimately, 
that  with  her  we  may  love  it  more  ardently,  and  may 
confide  in  it  more  perfectty. 

Point  3. — He  changed  the  water  into  wine.  At  our 
Lord's  bidding,  the  six  large  vessels  were  filled  with 
water,  and  on  a  sudden  our  Lord,  by  His  almighty 
power,  changed  all  into  wine.  Then  were  all  present 
struck  with  wonder,  and  filled  with  great  joy  and 
gratitude.  Let  us  contemplate  the  profound  awe  with 
which  they  regarded  the  modest  and  humble  Jesus ; 
how  by  this  miracle  their  minds  were  enlightened  and 
they  recognized  His  Divine  power,  and  with  love  their 
hearts  were  inflamed  at  His  delicate  consideration  for 
His  hosts,  at  His  generous  charity  towards  their  guests. 
For  Himself  He  will  jefuse  to  exert  His  power,  nor  will 
He  do  anything  to  assuage  His  thirst ;  it  is  only  when 
the  comfort,  pleasure,  or  benefit  of  others  is  concerned, 
that  He  will  manifest  His  absolute  control  over  the  laws 
of  nature.     But  what  is  the  conversion  of  water  into 


THE  MIRACLE   OF  CAN  A    IN  GALILEE.  291 

wine  compared  with  what  we  daily  witness,  namely, 
the  conversion  of  wine  into  His  own  sacred  and  living 
Blood !  in  the  sacred  nuptial-feast  in  which  by  receiving 
Him  we  become  one  flesh,  one  blood  with  Him  !  Yet 
how  little  awe  do  we  feel,  how  scanty  the  reverence  or 
love,  how  little  the  gratitude  which  we  show  to  Him. 
At  the  same  time  it  cost  Him  but  the  smallest  expres- 
sion of  will  to  work  His  first  miracle,  whereas  no 
created  intellect  can  conceive  the  price  He  has  paid, 
the  sufferings  He  has  undergone,  the  humiliations 
which  He  has  to  bear  in  giving  us  His  Flesh  to  eat 
and  His  Blood  to  be  our  drink. 

O  my  soul,  how  often  does  the  wine  of  holy  charity 
and  devotion  run  short  in  us  !  how  cold  and  indifferent, 
how  ill  prepared  do  we  present  ourselves  at  the  sacred 
banquet  when  we  ascend  to  the  altar  to  offer  the  Holy 
Sacrifice  or  to  receive  Holy  Communion  !  Let  us  fly 
to  Mary,  let  us  beg  of  her  to  ward  off  our  confusion 
and  shame,  by  suggesting  our  necessities  to  her  Jesus 
and  telling  Him  we  have  no  wine.  She  will  not  be 
wanting  to  us ;  she,  at  least,  if  with  humility  and  con- 
fidence we  fly  to  her,  will  prove  a  Mother  to  us,  for 
she  is  merciful  and  the  Mother  of  Mercy. 

In  our  colloquy  let  us  humbly  beg  of  our  Lady  to 
represent  our  wants  to  Jesus,  to  ask  of  Him  to  change 
our  hearts,  make  them  more  like  His  own,  that  we  may 
love  what  He  loved,  poverty,  sufferings,  and  humilia- 
tions, and  say  the  "  Hail  Mary." 

Let  us  also  ask  of  Jesus  to  present  the  same 
petition  to  His  Eternal  Father;  and  say  the  Anima 
Chvisti.  Finally,  let  us  earnestly  request  the  same  of 
the  Eternal  Father.     End  with  the  "■  Our  Father." 


292  THE  SECOND    WEEK. 


CHRIST   DRIVES   THE   SELLERS   OUT   OF 
THE  TEMPLE.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Brief  recapitulation  of  the  history. 

Prehide  2. — Let  us  in  imagination  take  up  a  position 
in  the  court  of  the  Gentiles  within  the  enclosure  of  the 
Temple. 

Prehide  3. — Let  us  beg  from  our  hearts  to  apprehend 
the  spirit  manifested  by  our  Lord  in  this  mystery,  and 
grace  to  imitate  it  when  God's  glory  or  our  neighbour's 
salvation  calls  for  its  exercise. 

Point  I. — Jesus  drives  the  sellers  out  of  the  Temple. 
Through  the  negligence,  indifference,  and  avarice  of 
the  priests,  those  that  sold  oxen,  sheep,  goats,  and 
doves  had  presumed  to  plant  their  stalls  and  pens  in 
the  sacred  precincts  of  the  Temple :  there,  too,  the 
money-changers  had  their  tables  strewn  with  coins  of 
different  countries  for  the  convenience  of  the  purchasers 
from  different  lands.  We  may  easily  imagine  the  crush 
and  confusion,  the  babel  of  sounds,  the  lowing  of  oxen, 
the  bleating  of  goats  and  sheep,  the  shout  of  those 
tending  them,  of  buyers  and  sellers  :  often,  as  we  are 
told,  so  loud  was  the  din  that  the  voices  of  the  priests 
could  not  be  heard ;  yet  all  this  desecration  was 
permitted  for  the  gain  of  a  little  money  by  the  priests. 
Jesus  suddenly  appears  in  the  midst :  filled  with  holy 

1  "And  the  Pasch  of  the  Jews  was  at  hand,  and  Jesus  went  up  to 
Jerusalem  ;  and  He  found  in  the  Temple  them  that  sold  oxen  and  sheep 
and  doves,  and  the  changers  of  money  sitting.  And  when  He  had  made  as 
it  were  a  scourge  of  little  cords.  He  drove  them  all  out  of  the  Temple,  the 
sheep  also  and  the  oxen  ;  and  the  money  also  of  the  changers  He  poured 
out,  and  the  tables  He  overthrew.  And  to  them  that  sold  doves  He  said  : 
Take  these  things  hence,  and  make  not  the  house  of  My  Father  a  house 
of  traffic,"  {St.  John  ii.  13—16.) 


CHRIST  DRIVES  SELLERS  OUT  OF  THE  TEMPLE.  293 

indignation  at  the  sight  of  all  this  desecration,  at  the 
venality  of  the  ministers  of  worship  of  His  Heavenly 
Father,  and  at  this  insult  offered  to  His  Divine 
Majesty :  armed  with  some  fragments  of  rope  He 
proceeds  to  drive  them  helter-skelter  before  Him,  and 
turns  over  the  tables  of  the  money-changers,  scattering 
their  coins  on  the  ground ;  but  to  the  poor  m<5n  who 
were  selling  doves  He  said  in  gentle  terms,  adds 
St.  Ignatius,  Take  these  away,  by  this  denoting  His  pity 
and  compassion  for  the  poor  who  knew  no  better  or 
had  been  misled  by  others  or  misinterpreted  the  silence 
of  the  priests,  at  whose  door  lay  all  the  blame. 

Such  was  the  jealous}'  of  God  for  the  honour  of  His 
Temple.  He  had  already  proved  it  many  times,  as  we 
see  in  the  case  of  Heliodorus^  and  of  Rabsaces.^ 

Yet  what  was  the  dignity  of  that  Temple  in  com- 
parison with  our  churches,  or  its  holiness  compared 
with  that  of  ours,  in  which  the  Thrice  Holy  deigns  to 
take  up  His  abode,  night  and  day,  and  in  which  His 
Life  is  perpetuated  and  renewed ;  in  which  the  Divine 
Word,  begotten  before  all  ages,  by  whom  all  things 
were  made,  the  King  of  glory,  conceals  all  His  majesty 
together  with  His  lovely  and  beautiful  Humanity, 
beneath  the  sacramental  veils.  Should  not  this  mani- 
festation of  infinite  condescension  and  love  intensify 
our  admiration,  reverence,  adoration,  and  love  ?  and  if 
we  have  this,  oh !  with  what  reverence  and  respect 
should  we  enter  the  house  of  our  Lord ;  how  gladly 
should  we  respond  to  His  invitation  to  go  and  find 
consolation  and  peace  from  Him  when  weary  and 
heavily  laden, ^  to  draw  water  of  joy  when  we  have 
thirst.* 

Should  we  not  enter  into  the  feelings  of  the  Psalmist 
when  he  says,  "  How  dear  to  my  heart  are  Thy  taber- 

1  2  Mach.  iii.  2  ^  Kings  xviii. 

3  St.  Matt.  xi.  28.  ■*  Isaias  Iv.  i. 


294  T^E  SECOND    WEEK. 

nacles,  O  Lord  God  of  the  virtues ;  better  one  daj^  in 
Thy  house,  O  Lord,  than  an  age  spent  in  the  palaces 
of  kings."  1 

Point  2. — He  overturned  the  tables  of  the  rich  money- 
changers. Here  St.  Ignatius  contrasts  the  conduct  of 
our  Lord  towards  the  rich  with  that  towards  the  poor. 
These  lich  money-changers  were  usurers  and  robbers, 
slaves  to  an  inordinate  love  of  money,  who  to  satisfy 
their  craving  for  gain,  did  not  hesitate  to  violate  the 
laws  of  justice  and  charity.  From  the  manner  in  which 
our  Lord  treats  them  we  see  in  what  horror  He  held 
them,  and  may  learn  with  what  severity  He  will  judge 
them  on  the  great  Day  of  Judgment.  He  also  practi- 
cally declared  Himself  the  Lord  and  Master  of  all 
things :  nor  did  any  one  dare  to  resist  Him,  but  only 
asked  for  an  explanation  why  He  so  acted.  His  only 
reply  was  an  appeal  to  His  future  Resurrection,  saj'ing, 
*'  Destroy  this  Temple  and  in  three  days  will  I  build  it 
up  again,"  thus  justifying  Himself  by  His  Divine  power 
and  authority. 

Let  us  admire  the  fortitude  and  courage  of  Jesus  in 
upholding  the  honour  of  His  Father  and  defending  the 
holiness  of  the  Temple  in  the  face  of  the  Pharisees  and 
priests,  who  He  knows  will  put  Him  to  the  cruel  death. 
Here  let  us  learn  a  lesson  from  our  King  and  Captain, 
not  to  fear  the  rich  and  powerful  when  it  is  question 
of  defending  the  honour  of  God  or  His  Church,  but  to 
inculcate  the  Divine  principles  and  commands,,  even 
though  death  may  be  the  result. 

Point  3. — He  also  addressed  the  poor  dove  sellers. 
With  great  meekness  He  addresses  these,  poor  people, 
and  tells  them  to  take  their  doves  away,  charging  them 
not  to  turn  His  Father's  house  into  a  house  of  traffic : 
He  thus  shows  His  predilection  for  them,  having  Him- 
self, for  our  sakes,  chosen  to  be  poor  when  He  might 

^  Psalm  Ixxxiii.  2,  11. 


CHRIST  DRIVES  SELLERS  OUT  OF  THE  TEMPLE.  295 

have  been  rich,  came  into  the  world  in  a  stable,  and 
went  naked  out  of  the  world  on  the  Cross.  They  were 
alarmed  when  they  saw  Him  treat  the  rich  with  such 
implacable  severity,  but  quickly  resumed  their  peace  as 
they  beheld  Him  approach  them  in  calm  and  loving 
majesty :  they  listen  to  His  admonition  and  to  the 
reasons  of  His  conduct.  His  sweet  and  loving  Heart 
opened  itself  to  them,  and  they  at  once  complied 
without  a  murmur,  obeying  His  instruction.  By  this 
His  conduct  our  Lord  would  give  us  a  lesson  how  to 
treat  the  poor.  He  surely  has  not  the -spirit  of  Jesus 
Christ  who  courts  the  society  of  the  great  and  wealthy, 
who  sacrifices  his  principles  or  his  duty  rather  than 
give  them  offence,  or  who  glories  in  their  acquaintance : 
but  he  who  loves  and  esteems  the  poor,  treats  them 
with  gentleness,  labours  to  instruct  and  elevate  them, 
and  regards  Jesus  Christ  in  them.  *'  Amen,  amen,  I 
say  unto  you,  as  long  as  you  have  done  it  to  one  of  the 
least  of  My  brethren,  you  have  done  it  unto  Me."^  It 
is  true  that  both  rich  and  poor  are  made  to  the  likeness 
of  God,  are  the  adopted  children  of  God,  are  redeemed 
by  the  life-blood  of  Jesus,  and  are  called  to  the  posses- 
sion of  eternal  glory,  and  consequently  are  to  be  treated 
with  real  honour,  respect,  and  love,  but  it  is  a  sad  error 
to  cultivate  the  rich,  the  great,  and  powerful  at  the 
expense  or  neglect  of  the  poor,  who  stand  more  in  need 
of  our  charity,  of  our  encouragement,  our  counsel  and 
our  sympathy. 

Let  us  then  learn  from  our  Blessed  Lord  an  ardent 
zeal  for  the  promotion  of  God's  glory,  fearlessness  in 
defending  His  honour,  great  reverence  in  His  holy 
temple,  great  care  in  the  divinely  established  services 
of  religion.  Let  us  learn,  too,  love  of  the  poor,  who 
are  Christ's  substitutes,  and  let  us  treat  them  with 
patience  and  reverence,  for  His  sake. 

1  St.  Matt.  XXV.  40. 


296  THE   SECOND    WEEK. 

End  with  a  fervent  colloquy  with  our  Blessed  Lord 
and  say  the  *'  Our  Father." 


VOCATION   OF   APOSTLES.i 

Commencement  and  preparatory  prayer  as  usual. 

Prehide  i. — Let  us  recall  how  Jesus  comes  forth  from 
the  desert,  selects  His  companions,  and  destines  them 
to  become  His  Apostles. 

Prehide  2. — Let  us  picture  Galilee  and  the  shore  of 
Genezareth. 

Prelude  3. — Let  us  beg  what  we  want,  which  is  an 

1  "The  next  day  again  John  stood,  and  two  of  his  disciples.  And 
beholding  Jesus  walking,  he  saith  :  Behold  the  Lamb  of  God.  And  the 
two  disciples  heard  him  speak  and  they  followed  Jesus.  ...  He  saith  to 
them  :  Come  and  see.  They  came  and  saw  where  He  abode,-  and  they 
stayed  with  Him  that  day.  Now  it  was  about  the  tenth  hour.  And  Andrew, 
the  brother  of  Simon  Peter,  was  one  of  the  two  who  had  heard  of  John, 
and  followed  Him.  He  findeth  first  his  brother  Simon  and  saith  to  him. 
We  have  found  the  Messias  ;  and  he  brought  him  to  Jesus.  And  Jesus, 
looking  upon  him,  said  :  Thou  art  Simon,  the  son  of  Jona  ;  thou  shalt  be 
called  Cephas,  which  is  interpreted  Peter.  On  the  following  day  He  would 
go  forth  into  Gahlee,  and  He  findeth  Philip.  And  Jesus  saith  to  him  : 
Follow  Me.  Now  Philip  was  of  Bethsaida,  the  city  of  Andrew  and  Peter. 
Philip  findeth  Nathanael,  and  saith  to  him  :  We  have  found  Him  of  whom 
Moses  in  the  Law  and  the  Prophets  did  write,  Jesus  the  son  of  Joseph  of 
Nazareth.  And  Nathanael,  said  to  him  :  Can  anything  of  good  come  from 
Nazareth  ?  Philip  said  to  him  :  Come  and  see.  .  .  .  Nathanael  answered 
Him,  and  said  :  Rabbi,  Thou  art  the  Son  of  God,  Thou  art  the  King  of 
Israel."  (St.  John  i.  35 — 49.)  "And  passing  by  the  Sea  of  Galilee,  He  saw 
Simon  and  Andrew  his  brother,  casting  nets  into  the  sea,  and  Jesus  said 
to  them  :  Come  after  Me,  and  I  will  make  you  to  become  fishers  of  men. 
And  immediately  leaving  their  nets  they  followed  Him.  And  going  on 
from  thence  a  little  farther.  He  saw  James  the  son  of  Zebedee,  and  John 
his  brother,  who  also  were  mending  their  nets  in  the  ship  ;  and  forthwith 
He  called  them.  And  leaving  their  father  Zebedee  in  the  ship  with  his 
hired  men,  they  followed  Him."  (St.  Mark  i.  16—20.)  "And  when  Jesus 
passed  on  from  thence,  He  saw  a  man  sitting  in  the  custom-house  named 
Matthew,  and  He  said  to  him  :  Follow  Me.-  And  he  arose  up  and  followed 
Him."  (St.  Matt,  ix,  9.) 


VOCATION  OF  APOSTLES.  297 

intimate  knowledge  of  the  Heart  of  Jesus  Christ,  that 
loving  Him  we  may  imitate  Him. 

Point  I. — Peter  and  Andrew  first  were  called  to  a 
certain  acquaintance  with  Jesus  ;i  secondly,  to  follow 
Him  and  then  return  to  their  own  employment  ;^  thirdly, 
to  follow  Him  absolutely.^  God  can  call  us  without 
any  previous  disposition  on  our  part,  but  generally  He 
looks  to  the  gifts  which  He  has  bestowed  on  us,  be  they 
natural  or  virtues  infused  or  acquired,  and  gradually 
prepares  us  to  follow  His  call.  So  it  was  with  Andrew, 
who  in  his  first  meeting  with  Jesus  was  inflamed  with 
love  and  zeal  for  Him,  and  who  introduced  his  brother 
Peter,  upon  whom  Jesus  gazes  and  to  whom  He  assigns 
a  future.  Later,  from  Peter's  boat  He  addresses  the 
crowd,  and  asks  the  brothers,  after  He  had  spoken,  to 
follow  Him.  Finally,  He  commands  them  to  follow  Him. 
And  at  once  they  break  away  from  every  earthly  tie  to 
home,  family,  and  friends,  and  join  Him,  never  even 
by  death  again  to  be  separated  from  Him. 

Here  is  a  lesson  for  us  !  Is  there  no  sacrifice  which 
our  Lord  calls  upon  me  to  make,  no  tie  to  be  broken, 
no  affection  to  be  rooted  out^in  order  that  I  may  follow 
Him  perfectly  in  my,state  of  life?  Does  He  not  call 
upon  me  to  make  greater  efforts  than  I  have  hitherto 
made,  to  acquire  more  perfect  detachment  from  carnal 
and  sensual  things,  and  more  perfect  hatred  of  the 
spirit  and  maxims  of  the  children  of  the  world  ?  We 
have  resolved  to  respond  to  His  call,  and  have  made 
it  the  subject  of  election.  Oh,  may  His  grace  enable 
us  to  imitate  the  example  of  Andrew  and  Peter,  and 
may  it  be  said  of  us  at  last,  *'  And  leaving  all  things, 
they  followed  Him,"  and  said  with  truth. 

Point  2. — He  called  Philip*  and  Matthew^  and  James 
and  John.^     Our  Lord  calls  them  in  the  same  spirit  of 

1  St.  John  i.  2  St.  Luke  v.  3  St.  Matt.  iv. 

4  St,  John  i.  '  St.  Matt.  ix.  6  st.  Matt.  iv. 


298  THE   SECOND    WEEK. 

love,  and  gratuitously,  and  meets  with  equal  docility^ 
promptitude,  and  generosity.  Long  and  inveterate 
habits,  strong  affections,  opposition  of  character,  all 
yield  easily  and  with  pleasure  to  the  sweet  and  gentle 
call  of  Jesus  Christ. 

So  also  if  we  only  generously  correspond  to  the  call 
which  our  Lord  makes  upon  us  during  this  retreat,  we 
shall  find  that  neither  rooted  habits,  repugnances  of 
nature,  nor  natural  disposition  will  prevent  the  efficac}^ 
of  God's  grace,  and  we  shall  be  able  to  say  with  St.  Paul^ 
"  I  can  do  all  things  in  Him  who  strengtheneth  me."i 

As  to  the  other  Apostles,  whose  vocation  is  not 
mentioned  in  the  Gospels,  we  see  how  they  differed  in 
character,  gifts,  position,  customs,  and  habits ;  yet  by 
God's  grace  they  were  all,  except  Judas,  moulded  and 
formed  to  the  same  high  vocation,  proving  to  us  the 
omnipotent  power  of  God's  grace.  Let  this  give  us 
unbounded  confidence  in  God,  who  *'  is  faithful,  by 
whom  we  are  called  to  the  Society  of  His  Son,"  and 
let  us  resolve  to  respond  to  this  His  vocation  by  the 
fidelity  we  show  to  the  resolution  we  have  taken  in  our 
matter  of  election.  This  grace  will  not  be  wanting  to 
us  if  only  we  are  persevering  in  prayer  and  in  com- 
panionship with  our  Lord. 

Point  3. — (a)  These  Apostles  were  of  a  low  estate. 
The  worldly-wise  are  distinguished  by  the  choice  of 
the  fittest  means  for  the  end  they  have  in  view  ;  but 
God,  by  choosing  means  out  of  all  fitness  and  propor- 
tion. Thus  in  His  Apostles  there  was  no  culture,  no 
birth,  no  wealth,  but  they  were  poor,  rude,  illiterate 
fishermen.  This  He  did  to  convince  us  that  it  was  all 
His  own  work,  and  to  take  away  all  grounds  for  self- 
conceit.2     Let   us  then  take  no  credit  to  ourselves  if 

1  Philipp.  iv.  13. 

2  "  But  the  foolish  things  of  the  world  hath  God  chosen,  that  He  may 
confound  the  wise  ;  and  the  weak  things  of  the  world  hath  He  chosen,  that 


THE  SERMON  ON  THE  MOUNT.  299 

He  has  chosen  us  to  do  any  work  for  His  praise  and 
glor}^  (/?)  Yet  they  were  called  to  an  exalted  dignity — 
to  the  dignity  of  intimate  friendship  and  companion- 
ship with  Christ,  and  of  being  His  colleagues  in  the 
work  of  His  Father,  founders  and  pillars  of  His 
Church,  dispensers  of  His  mysteries.  There  is  no 
earthly  dignity  to  compare  with  it,  no  matter  how 
glorious  or  exalted  it  may  be.  (y)  Thej''  received  gift& 
and  graces,  by  which  they  were  raised  above  all  the 
Fathers  both  of  the  Old  and  New  Law.  They  were 
endowed  with  the  spirit  of  wisdom  and  fortitude,  the 
gift  of  miracles  and  tongues,  and  the  power  to  conquer 
the  great  idolatrous  world  and  all  its  powerful  princes, 
and  the  devil  himself.  So  too  we  may  rest  assured 
that  God  will  generously  grant  to  us  those  graces  which 
are  required  to  carry  out  those  duties  of  our  state  of 
life  to  which  He  has  called  us. 

Let  us  pray  for  this  in  a  triple  colloquy,  such  as  we 
made  after  the  meditation  on  **  Three  Classes  of  Men." 
End  with  "Our  Father." 


THE   SERMON   ON   THE    MOUNT. 

Commencement  and  preparatory  prayer  as  usual. 

Prehde  i. — Let  us  recall  how  Jesus  Christ  ascends 
the  mountain  in  Galilee,  followed  by  a  large  crowd,  and 
gathering  His  chosen  disciples  round  Him,  He  makes 
a  discourse  to  them.^ 

Pf elude  2. — Let  us  picture  the  scene  in  our  imagina- 
tion. 

He  may  confound  the  strong  ;  and  the  base  things  of  the  world  and  the 
things  that  are  contemptible  hath  God  chosen,  and  things  that  are  not,  that 
He  may  bring  to  nought  things  that  are  ;  that  no  flesh  should  glory  in  His 
sight."  (i  Cor.  i.  27.) 
..      1  St.  Matt.  V.  1—48. 


300  THE  SECOND    WEEK. 

Prelude  3. — Let  us  beg  what  we  want,  that  is,  light 
to  grasp  the  doctrine  of  Jesus  and  grace  to  reduce  it 
fully  to  practice. 

Point  I. — He  promulgates  the  Eight  Beatitudes.^  The 
crowd  had  followed  Him  to  witness  His  miracles  and 
to  hear  His  preaching.  When  He  had  healed  their 
sick,  exorcized  those  who  were  possessed,  and  had 
taught  them.  He  ascended  higher  up  the  mountain,  and 
gave  His  Apostles  special  instructions.  Let  us  join 
them  and  be  illuminated.^  As  a  king  in  the  midst  of 
his  subjects,  or  a  father  in  his  family,  "solemnly  raising 
His  eyes.  He  opens  His  mouth  to  teach  them."  All 
this  denotes  the  gravity  of  the  occasion  and  the  import- 
ance of  His  discourse. 

Blessed  are  the  poor  in  spirit,  the  meek,  they 
that  mourn,  that  hunger  and  thirst  after  justice, 
the  merciful,  the  peacemakers,  and  they  that  suffer 
persecution.  Of  these,  three  relate  to  perfect  abne- 
gation, to  which  we  were  pledged  in  the  *'  Kingdom  of 
Christ,"  namely,  poverty,  mourning,  and  persecution 
for  justice'  sake ;  three  refer  to  our  conduct  to  our  neigh- 
bour, meekness,  mercy,  and  peacemaking;  the  other 
two  regard  more  immediately  our  relations  with  God, 
cleanness  of  heart  and  hunger  after  justice.  Let  us 
consider  each  of  these,  their  depth  of  meaning,  the 
examples  of  each  left  us  by  Jesus  Christ,  and  the 
reward  attached  to  each. 

1  "And  opening  His  mouth  He  taught  them,  saying  :  Blessed  are  the 
poor  in  spirit :  for  theirs  is  the  Kingdom  of  Heaven.  Blessed  are  the 
meek  :  for  they  shall  possess  the  land.  Blessed  are  they  that  mourn  :  for 
they  shall  be  comforted.  Blessed  are  they  that  hunger  and  thirst  after 
justice  :  for  they  shall  have  their  fill.  Blessed  are  the  merciful :  for  they 
shall  find  mercy.  Blessed  are  the  clean  of  heart  :  for  they  shall  see  God. 
Blessed  are  the  peacemakers  :  for  they  shall  be  called  the  children  of  God. 
Blessed  are  they  that  suffer  persecution  for  justice"  sake  :  for  theirs  is  the 
Kingdom  of  Heaven."  (St.  Matt.  v.  2 — 10.) 

'  "Come  ye  to  Him  and  be  enlightened,  and  your  faces  shall  not  be 
confounded."  (Psalm  xxxiii.  6.)  » 


THE  SERMON  ON  THE  MOUNT.  301 

"  Blessed  are  the  poor  in  spirit,  for  they  shall  see 
God."  They  are  blessed,  for  they  are  the  objects  of  the 
special  love  and  interest  of  Jesus  Christ,  they  are  in  a 
station  more  like  His  own,  they  are  less  exposed  to 
danger  and  temptations,  are  on  the  right  road  to  eternal 
beatitude.  Yet  this  blessing  is  not  for  those  who  suffer 
privation  from  necessity  and  against  their  will,  but  only 
for  such  as  cheerfully  accept  of  their  hard  lot,  or  who 
through  love  of  God  have  voluntarily  made  themselves 
poor  in  effect,  or  have  detached  themselves  from  their 
possessions,  and  whom  we  considered  in  the  third  of 
the  "  Three  Classes." 

"Blessed  are  the  meek,  for  they  shall  possess  the 
land."  Closely  connected  with  poverty  is  the  virtue  of 
meekness.  The  meek  keep  under  control  their  feelings 
of  impatience,  anger,  or  vindictiveness ;  accept  with 
calmness  and  resignation  adversity  or  injuries  from 
their  fellow-men,  confiding  in  the  fatherly  providence  of 
God,  and  directing  all  things  that  happen  to  His  glory 
and  their  own  salvation.  Of  this  virtue  our  Lord  pro- 
poses Himself  as  our  model — "  Learn  of  Me,  that  I  am 
meek  and  humble  of  heart  "^ — and  example,  when  He 
accepted  the  kiss  of  Judas,  forgave  the  denial  of  Peter 
and  the  thief  on  the  Cross,  and  prayed  for  forgiveness 
of  His  executioners.  They  shall  hereafter  possess  the 
Kingdom  of  Heaven,  and  in  this  life  they  possess  their 
souls  in  peace. 

*'  Blessed  are  they  that  mourn,  for  they  shall  be 
comforted."  This  blessing  is  not  given  to  all  who 
mourn,  or  who  on  earth  would  not  then  be  in  comfort 
and  consolation.  It  is  only  attached  to  those  who  in 
sorrow  and  with  resignation  accept  their  trials,  who 
bewail  their  own  and  other's  sins,  who  maintain  the 
strife  against  their  flesh  and  its  'concupiscences,  who 
are  faithful  in  the  times  of  desolation  or  persecution,  &c. 

1  St.  Matt.  xi.  29. 


302  THE   SECOND    WEEK. 

They  shall  be  comforted  in  the  next  world  by  "  the 
future  glory  which  shall  be  revealed  in  them,"i 
and  also  in  this  present  life,  for  their  love  for  God  will 
make  those  things  sweet  to  them  which  human  nature 
regards  as  bitter  and  sad. 

**  Blessed  are  they  who  hunger  and  thirst  after 
justice,  for  they  shall  have  their  fill."  They  that  hunger 
and  thirst  after  habitual  justice  by  which  they  are 
sanctified,  and  after  actual  justice  in  the  actions  which 
they  perform,  are  strenuous  in  the  exercise  of  virtue, 
aspire  to  that  which  is  perfect,  and  strive  to  unite 
themselves  ever  more  closely  with  our  Lord  by  a  lively 
faith  and  ardent  charity,  and  by  frequent  reception-  of 
Holy  Communion.  It  is  to  such  that  abundance  of 
supernatural  gifts  and  graces  are  promised :  it  is  such 
that  ''  He  filleth  with  good  things." 2 

"  Blessed  are  the  merciful,  for  they  shall  find  mercy." 
He  is  merciful  or  pitiful  of  heart  who  loves  and  assists 
those  that  are  wretched,  whether  they  suffer  exteriorly 
or  interior^ ;  but  this  mercy,  to  secure  the  blessing, 
must  rest  on  a  supernatural  basis,  and  be  exercised  for 
God's  sake.  "  It  is  more  blessed  to  give  than  to 
receive,"  is  the  teaching  of  Jesus  Christ,^  which  saying 
the  world  reverses,  "Happier  to  get  than  give."  It  is 
by  our  mercy  that  our  eternal  lot  is  to  be  decided :  for 
it  is  by  charity,  the  mother  of  mercy,  that  "  a  multitude 
of  sins  is  covered." ^  The  merciful  even  in  this  life  are 
led  by  God's  grace  to  seek  remission  of  their  sins,  and 
in  the  next  are  made  partakers  of  eternal  mercy. 

"  Blessed  are  the  clean  of  heart,  for  they  shall  see 
God."  The  clean  of  heart  are,  first,  all  those  who  are 
not  conscious  to  themselves  of  mortal  sin  unrepented  of; 
secondly,  those  who  are  free  from  venial  sin,  which 
stains  the  soul,  disposes  to  mortal  sin,  and  removes  us 

1  Romans  viii.  18. 
2  St.  Matt.  i.  53.  3  Acts  xx.  35.  ^  i  St.  Peter  iv.  8. 


THE  SERMON   ON   THE  MOUNT.  303 

SO  to  speak  to  a  distance  from  God ;  thirdly,  all  those 
who  seek  in  all  things  only  the  will  of  God  and  His 
service  and  praise.  They  shall  see  God  face  to  face 
with  special  clearness  in  the  next  life,  and  also  in  this 
shall  be  blessed  with  a  pure  and  keen  knowledge  of 
Him.  So  was  it  with  John  the  Baptist  and  that  other 
John  whom  Jesus  loved. 

"  Blessed  are  the  peacemakers,  for  they  shall  be  called 
the  sons  of  God."  Such  are  they  who  aire  meek  and 
show  themselves  amiable  and  gentle  to  all,  and  avoid 
giving  offence  to  others,  unless  it  be  in  a  good  and  just 
cause.  Such  too  are  they  who  smooth  down  quarrels, 
reconcile  those  that  are  at  variance,  and  who  strive  to 
induce  men  to  seek  reconciliation  with  God,  and  with 
Jesus,  the  Prince  of  Peace,  who  brought  peace  into  the 
world  to  all  men  of  good-will.  They  are  called  and 
are  in  reality  sons  of  God  by  adoption  and  brothers  of 
Jesus  Christ  by  grace,^  most  dear  to  Him  who  came 
down  from  Heaven  to  establish  this  peace. 

"  Blessed  are  they  who  suffer  persecution  for  justice' 
sake,  for  theirs  is  the  Kingdom  of  Heaven."  To  do 
bravely  is  to  be  a  hero,  but  to  suffer  greatly  and  well 
is  to  be  a  Christian;  and  to  suffer  is  in  general  far 
harder  than  to  do ;  whence  we  may  say  that  of  all 
Beatitudes  this  bears  away  the  palm.  To  have  to 
endure  injuries,  contempt,  pain,  and  death,  because  we 
do  our  duty,  or  for  our  religion,  or  because  we  observe 
the  laws  of  God,  &c.  Such  persecutions  separate  us 
from  the  world  and  drive  us  to  God,  they  make  us  like 
to  our  great  original,  and  force  us  to  seek  consolation 
from  above.  Hence  it  was  that]  St.  Ignatius  prayed 
that  there  never  might  be  a  time  in  which  his  Society 
might  be  without  suffering. 

Let  us  examine  ourselves  and  see  how  much  we 
have  been  wanting  in  our  efforts  to  secure  the  blessings 
1  Galat.  iv.  7. 


304 


THE  SECOND    WEEK. 


here  promised ;  let  us  nqake  acts  of  sorrow  for  our  past 
negligence,  and  firm  resolutions  to  strive  more  earnestly 
for  the  future. 

Point  2. — He  exhorts  them  to  a  right  use  of  their 
talents.'^  Let  us  see  the  astonishment  of  the  Apostles 
on  hearing  these  truths,  which  have  been  concealed 
from  the  wise  ones  of  the  world,  and  the  modesty, 
earnestness,  and  avidity  with  which  they  listen,  as  in 
this  second  part  of  His  discourse  He  treats  of  the 
three-fold  duties  of  an  Apostle,  *'  You  are  the  salt  of  the 
earth."  Salt  gives  flavour  to  food  and  preserves  it 
from  corruption ;  so  you  by  the  sanctity  of  your 
teaching  and  conduct,  and  by  your  efficacy  in  prayer, 
must  save  others  from  corruption.  If  these  two 
qualities  be  wanting,  we  are  fit  for  nothing.  "You 
are  the  light  of  the  world,"  so  that  by  your  teaching 
you  are  to  dispel  error,  sin,  and  ignorance.  Hence  let 
us  see  the  necessity  of  acquiring  not  only  a  theoretical, 
but  also  a  practical  knowledge  of  the  science  of  the 
saints ;  for  to  have  the  former  without  the  latter  is  to 
be  hke  a  tinkling  cymbal.  '*  You  are  as  a  city  upon  the 
mountain."  It  is  the  duty  and  office  of  the  real  apostle 
to  gather  round  him  a  society  of  men  bound  together 
by  the  bonds  of  charity  and  united  in  their  views  and 
prosecution  of  good,  living  a  holy  life,  raised  above  sub- 
lunary things,  and  persevering  with  firmness  and  con- 
stancy figured  by  the  mountain.  So  must  we  become 
all  to  all  men,  that  by  our  charity  and  self-devotion  we 
may  gain  all  to  Christ. 

Point  3. — In  the  third  part  of  His  discourse,  Jesus 
convicts  the  wisdom  of  the  world  of  folly.     Better  to 


1  "  You  are  the  salt  of  the  earth.  But  if  the  salt  lose  its  savour,  where- 
with shall  it  be  salted  ?  It  is  good  for  nothing  any  more  but  to  be  cast 
out  and  to  be  trodden  on  by  men.  You  are  the  light  of  the  world.  .  .  . 
So  let  your  light  shin^  before  men,  that  they  may  see  your  good  works, 
and  glorify  your  Father  who  is  in  Heaven."  (St.  Matt.  v.  13—16.) 


THE   SERMON   ON   THE   MOUNT.  305 

be  a  fool  with  Christ  than  to  be  worldly-wise.^  He 
came  to  perfect,  not  to  destroy  the  Law,  and  this  He 
does  by  requiring  not  only  external  observance,  but 
also  the  service  and  worship  and  internal  adherence 
of  the  heart ;  and  further,  by  superadding  the  Evan- 
gelical Counsels,  we  are  not  only  to  abstain  from 
wounding,  but  also  from  anger  in  regard  of  our  neigh- 
bour; not  only  from  acts  of  impurity,  but  also  from 
deliberate  thought,  word,  or  desire  against  the  virtue 
of  chastity;  not  only  from  perjury,  but  also  from  all 
swearing ;  and  lastly,  henceforth  it  will  not  suffice  to 
love  only  our  neighbour,  but  we  must  go  still  further : 
we  are  to  love  our  enemies,  to  do  good  to  those  who 
hate  us,  and  to  pray  for  those  who  persecute  us  or 
calumniate  us,  and  do  all  kinds  of  evil  things  against 
us.  To  the  wise  ones  of  this  world,  all  we  have  said 
above  is  mere  folly,  whereas  the  infinite  wisdom  of 
God  commands  it.  Let  us  take  these  lessons  to 
heart,  and  examine  how  far  we  have  reduced  them 
to  practice. 

In  whatever  state  we  may  be,  whether  ecclesiastical 
or  rehgious,  whether  in  the  family  or  in  a  position  of 
authority,  we  are,  according  to  our  position  in  life, 
boun(i  to  observe  the  Beatitudes ;  we  are  to  be  as  salt, 
or  as  light,  and  in  the  observance  of  the  law  we  must 
not  rest  satisfied  with  simple  external  compliance,  but 
must  observe  it  in  spirit  and  in  truth.  How  far  are  we 
convinced  of  these  obligations  ?  How  much  have  we 
failed,  and  by  doing  so  have  to  confess  with  shame  that 
we  have  been  rather  a  source  of  scandal  or  bad  example, 
than  a  cause  of  edification. 

Let  us  in  our  colloquy  pray  for  the  grace  to  correct 
what  has  been  faulty,  and  to  see  more  practically  the 

1  ' '  For  the  wisdom  of  this  world  is  foolishness  with  God.     For  it  is 
written  :  I  will  catch  the  wise  in  their  own  craftiness.     And  again  :  The 
Lord  knoweth  the  thoughts  of  the  wise  that  they  are  vain."  (i  Cor.  iii.  19.) 
U 


3o6  THE  SECOND    WEEK. 

means  by  which  we  may  correct  ourselves.     End  with 
"Our  Father." 


OUR  LORD  STILLS  THE  STORM  AT  SEA.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Whilst  the  Apostles  were  on  the  Sea  of 
Galilee  and  Jesus  was  asleep,  there  came  on  a  fearful 
tempest.  His  disciples  in  their  terror  awoke  Him ; 
upon  which  He  rebuked  them  for  their  want  of  faith. 
He  then  commanded  the  winds  and  the  waves,  and 
forthwith  there  came  a  perfect  calm,  to  the  amazement 
of  them  all. 

Prelude  2. — We  will  picture  to  ourselves  the  sea,  the 
Apostles,  and  the  attendant  circumstances. 

Prelude  3. — Let  us  beg  earnestly  to  know  our  dear 
Lord  as  He  displays  Himself  in  this  mystery,  that  we 
may  love  and  admire  Him  more  ardently  and  may  put 
all  our  trust  in  Him. 

Point  I. — During  our  Lord's  sleep  a  great  tempest 
arose.  .  When  our  Lord  had  with  His  usual  zeal, 
simplicity,  and  fervour  been  instructing  the  crowd  on 
the  shore  of  the  Sea  of  Galilee,  seeing  that  evening 

1  "And  when  He  entered  into  the  boat  the  disciples  followed  Him. 
And  behold  a  great  tempest  arose  in  the  sea,  so  that  the  boat  was  covered 
with  waves,  but  He  was  asleep.  And  they  came  to  Him,  and  awaked  Him, 
saying,  Lord,  save  us,  we  perish.  And  Jesus  saith  to  them,  O  ye  of  Httle 
faith.  Then  rising  up  He  commanded  the  winds  and  the  waves,  and  there 
came  a  great  calm."  (St.  Matt.  viii.  23—26.) 

"They  take  Him  even  as  He  was  in  the  ship,  and  there  were  other 
ships  with  Him.  And  there  arose  a  great  storm  of  wind,  and  the  waves 
beat  into  the  ship,  so  that  the  ship  was  filled.  And  He  was  in  the  hinder 
part  of  the  ship,  sleeping  upon  a  pillow  :  and  they  awake  Him,  and  say  to 
Him  :  Master,  doth  it  not  concern  Thee  that  we  perish  ?  And  rising  up. 
He  rebuked  the  wind,  and  said  to  the  sea  :  Peace,  be  still.  And  the  wind 
ceased,  and  there  was  a  great  calm.  And  He  said  to  them.  Why  are  you 
fearful  ?    Have  you  not  faith  yet  ?  "  (St.  Mark  iv.  36—40.) 


OUR   LORD   STILLS  THE  STORM  AT  SEA.         307 

was  coming  on,  He  said  to  His  Apostles,  "  Let  us  cross 
over  to  the  other  shore."  They  therefore  went  with 
Jesus  into  the  boat  of  Peter  and  put  out  to  sea,  whilst 
others  of  the  disciples  followed  after  them.  And  lo ! 
when  they  least  expected  it,  the  winds  arose  and  there 
burst  a  violent  tempest  over  them.  The  waves  dashed 
over  them  and  threatened  to  swamp  their  boat.  Yet, 
though  the  storm  roared  and  the  boat  threatened  at 
every  moment  to  sink,  Jesus  slept,  though  His  Heart 
was  watching. 

This  world  is  well  represented  by  a  vast  sea,  over 
which  we  all  have  to  voyage  on  our  way  to  our  eternal 
home,  but  alas !  not  all  in  one  vessel,  that  of  Peter,  or 
of  Holy  Church.  How  many  are  stranded,  how  many 
are  tempest-tossed  and  are  swallowed  up  by  the  waves. 
Even  of  those  in  the  bark  of  Peter,  not  all  reach  the 
shores  of  a  happy  eternity,  being  lost  in  the  storm  of 
their  unruly  passions,  or  allured  by  the  siren  of  unlawful 
pleasures,  or  fall  overboard  into  the  abyss  of  pride  and 
independence.  Often  too  Almighty  God  permits  His 
Church  or  its  members  to  be  overtaken  by  perils  and 
severe  trials,  either  that  His  power  may  be  manifested 
in  man's  infirmity,  or  to  compel  us  to  have  recourse  to 
Him  by  prayer,  or  again,  to  convince  us  of  our  helpless- 
ness without  His  aid,  thereby  compelling  us  to  humility. 
Meanwhile  Jesus  seems  to  sleep :  seems,  indeed,  when 
He  leaves  us  in  desolation,  when  faith  seems  dead  and 
charity  grows  cold,  yet  His  Heart  is  ever  watchful  and 
ready  in  due  season  to  come  to  our  help;  "He  is 
faithful,  and  will  not  suffer  us  to  be  tempted  above 
what  we  are  able ;  but  will  make  also  with  temptation 
issue,  that  you  may  be  able  to  bear  it."^  In  cases  of 
desolation  and  trial  let  us  also  have  recourse  to  Jesus 
Christ  in  earnest  prayer,  imploring  Him  and  insisting 
with  Him,  though  He  appears  neither  to  hear  us  nor  to 
1  I  Cor.  X.  13. 


308  THE  SECOND    WEEK, 

care  for  us,  that  He  would  save  us  lest  we  perish.  Let 
us,  even  though  fierce  storms  of  temptation  assail  us» 
repose  with  confidence  under  the  protection  of  our  good 
and  loving  Father,  and  say  with  the  Psalmist,  "  In 
peace,  in  the  self-same,  I  will  sleep  and  I  will  rest."^ 

Point  2. — The  terrified  Apostles  awoke  Him  :  whom 
He  reprehends  for  their  little  faith,  saying,  "  Why  are 
ye  fearful,  O  ye  of  little  faith?"  The  faith  of  the 
Apostles  was  as  yet  weak.  Jesus  as  Man  was  asleep ; 
but  in  His  Divine  Nature,  from  which  alone  they  could 
expect  help  and  safety,  He  never  slept,  and  conse- 
quently, whether  asleep  or  awake,  they  were  equally 
secure  under  His  Divine  protection :  just  as  in  the 
Blessed  Sacrament,  although  we  do  not  see  His 
Humanity,  which  might  be  asleep  or  absent.  He  still  is 
present  and  in  the  full  possession  and  exercise  of  His 
infinite  power,  ^uch  is  the  teaching  of  holy  faith.  It 
was  for  the  want  of  this  faith  that  our  Blessed  Lord, 
in  terms  at  once  gentle  and  paternal,  reproves  the 
Apostles.  It  was  to  strengthen  them  in  this  virtue,  so 
necessary  for  them  in  the  high  vocation  to  which  He 
called  them,  that  He  had  ordained  this  very  tempest ; 
it  is  from  this  firm  faith,  by  which  we  are  led  to 
recognize  in  all  circumstances  of  life  the  power, 
goodness,  and  providence  of  God,  that  springs  that 
invincible  confidence  of  the  saints  which  obtains  all 
that  they  may  desire.  "  Amen,  I  saj^  to  you,  if  ye  have 
faith  like  unto  a  grain  of  mustard-seed,  ye  shall  say 
to  this  mountain :  Remove  from  hence  hither,  and  it 
shall  remove,  and  nothing  shall  be  impossible  to  you.'"^ 
But  as  says  St.  James;  "  We  must  ask  with  an  unhesi- 
tating faith  :  for  he  that  wavereth,  is  like  a  wave  of  the 
sea  which  is  moved  and  carried  about  by  the  sea." 

Our  Lord  said,  "  Why  are  ye  fearful  ?  "  This  arises 
from  the  apprehension  lest  God  will  not  furnish  us  with 

1  Psalm  iv.  9.  2  st.  Matt.  xvii.  19. 


OUR  LORD   STILLS  THE   STORM  AT  SEA.         309 

the  desired  help,  which  betrays  a  mistrust  either  in  the 
promises  of  God,  or  of  His  power  or  goodness :  and  it 
is  the  effort  of  the  enemy  of  our  human  nature  to  inspire 
us  with  such  feeUngs,  thereby  to  fill  us  with  disgust, 
despondency,  and  despair.  Let  us  beware  of  these 
artifices  of  the  devil,  and  with  holy  Job  let  us  say,  *'  If 
Thou  shouldst  slay  me,  in  Thee  will  I  hope,"i  for  we 
know  that  Jesus  is  with  us  in  our  tribulation,  He  will 
snatch  us  from  it,  and  will  turn  it  to  our  and  His  own 
glory. 

Point  3. — "  He  commanded  the  winds  and  the  sea, 
and  men  marvelled,  saying :  What  manner  of  man  is 
this,  for  the  winds  and  the  sea  obey  Him  ? ''  Let  us 
contemplate  our  Lord  as  He  rises  from  sleep,  and 
standing  up  with  all  the  majesty,  power,  and  authority 
of  His  Divinity,  He  bids  the  winds  be  still  and  the 
fierce  waters  be  calm:  at  His  words  the  tempest  ceases, 
and  there  is  a  perfect  calm.  How  often  in  the  history 
of  the  Church  do  we  see  her  threatened  with  utter 
destruction,  either  by  the  fires  or  swords  of  her  perse- 
cutors, or  the  disloyalty  or  revolution  of  her  own 
children,  who  reject  or  rise  up  against  her  authority; 
and  men  begin  to  doubt  if  she  will  survive !  How  often 
again  are  we  sorely  tried  by  the  machinations  of  our 
enemies,  the  infideHty  of  friends,  the  rebellion  of  our 
passions,  or  by  the  temptations  of  the  devil !  Or  again, 
how  often  are  we  plunged  into  a  state  of  desolation,  in 
which  prayer  is  almost  impossible,  the  light  of  faith 
seems  extinguished,  hope  appears  to  leave  us,  charity 
is  hardly  felt,  and  we  are  inclined  to  abandon  all  effort ! 
This  is  allowed  by  God  that  the  power  and  majesty 
and  love  of  Jesus  Christ  may  be  glorified.  Let  us, 
O  my  soul,  have  courage  and  confidence.  Jesus  is  by 
our  side;  in  due  season  He  will  dispel  the  storm,  and  we 
shall  in  His  own  good  time  find  peace  suddenly  restored 

1  Job  xiii.  15. 


3IO  THE  SECOND    WEEK. 

to  our  souls.  Let  us  remain  faithful  to  our  spiritual 
duties,  and  adhere  to  the  resolutions  which  we  have 
made  in  happier  times ;  let  us  hope  against  hope,  and 
our  Jesus,  who  is  faithful,  loyal,  and  true,  coming  will 
come  and  will  not  tarry,  and  will  say  to  us,  Peace  be 
with  you. 

Let   us   make   our    colloquy,   and   end   with    "Our 
Father." 


CHRIST  WALKS   UPON   THE  SEA.i 

Note. — We  remark  that  St.  Ignatius  does  not  follow 
the  chronological  order  in  the  several  contemplations 
which  he  suggests  to  the  exercitant,  if  time,  or  his 
special  circumstance,  or  his  dispositions  enable  him 
to  prolong  the  Second  Week  of  the  Exercises. 

In  the  present  case,  it  may  be  that  he  desires  to 
impress  still  more  upon  the  exercitant  the  great 
necessity  of  unlimited  confidence  in  God  and  diffidence 
in  ourselves,  if  we  are  to  do  much  for  His  glory  and 
praise,  as  we  saw  in  the  preceding  contemplation. 

1  "And  forthwith  Jesus  obliged  His  disciples  to  go  up  into  the  boat 
and  to  go  before  Him  over  the  water  till  He  dismissed  the  people.  And 
having  disniissed  the  multitude,  He  went  up  into  a  mountain  alone  to  pray. 
But  the  boat  in  the  midst  of  the  sea  was  tossed  with  the  waves  ;  for  the 
wind  was  contrary.  And  in  the  fourth  watch  of  the  night,  He  came  to 
them  walking  upon  the  sea.  And  they  seeing  Him  were  troubled  saying  : 
It  is  an  apparition.  And  they  cried  out  for  fear.  And  immediately  Jesus- 
spoke  to  them,  saying  :  It  is  I,  fear  ye  not.  And  Peter  making  answer, 
said  :  Lord  if  it  be  Thou,  bid  me  come  to  Thee  upon  the  waters.  And  He 
said,  Come.  And  Peter  going  down  out  of  the  boat  walked  upon  the  water 
to  come  to  Jesus.  But  seeing  the  wind  was  strong  he  was  afraid  ;  and 
when  he  began  to  sink  he  cried  out.  Lord,  save  me.  And  Jesus  stretching 
forth  His  hand,  took  hold  of  him  and  said  to  him  :  O  thou  of  little  faith, 
why  didst  thou  doubt.  And  when  they  were  come  up  into  the  boat,  the 
wind  ceased.  And  they  that  were  in  the  boat  adored  Him,  saying  :  Indeed^ 
Thou  art  the  Son  of  God."  (St.  Matt.  xiv.  22—32.) 


CHRIST    WALKS    UPON   THE  SEA.  311 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — The  Evangelist  tells  us  how  Jesus,  after 
disbanding  the  multitude,  bade  His  Apostles  to  recross 
the  sea,  whilst  He  retired  to  the  hills,  for  the  night. 
A  storm  arose,  and  He  came  down  from  the  hill, 
walked  over  the  sea,  to  the  great  terror  of  His  Apostles 
until  they  recognized  who  it  was.  With  the  Master's 
permission,  Peter  goes  on  the  water  towards  Him  ;  but 
getting  frightened,  and  beginning  to  sink,  cried  out  to 
Jesus,  who  rebuked  him,  then  took  him  by  the  hand, 
and  they  both  entered  the  boat.  Suddenly  the  wind 
lulled,  and  they  found  themselves  on  the  shore  with 
their  boat. 

Preltide  2. — Let  us  form  in  our  mind  a  general 
picture  of  the  scene. 

Prelude  3. — Let  us  again  with  great  earnestness  ask 
for  what  we  want,  namely,  to  know  intimately  our 
Blessed  Lord,  so  that  we  may  love  Him  more  ardently 
and  humbly  strive  to  confide  in  Him  more  perfectly, 
in  all  the  circumstances  of  our  lives. 

Point  I. — Jesus  sends  His  Apostles  away,  and 
retires  for  the  night  to  pray.  Jesus  had  wrought  the 
wonderful  miracle  of  the  multiplication  of  loaves,  and 
was  dismissing  the  people  to  their  homes,  for  they  had 
a  long  way  to  go,  and  evening  was  coming  on.  We 
may  picture  to  ourselves  their  feelings  of  admiration,  of 
awe,  and  of  gratitude  at  this  manifestation  of  Divine 
goodness,  power,  and  love  on  the  part  of  our  Lord ; 
perhaps,  also,  they  showed  it  to  a  certain  extent  towards 
His  Apostles  who  had  helped  the  Master  by  distributing 
the  food  amongst  them.  Was  it  lest  His  Apostles 
might  be  tempted  to  self-complacency,  or  was  it 
perhaps  to  try  their  obedience,  or  to  exercise  them  in 
humility  ?  We  do  not  know  ;  but  perhaps  it  was  for 
all  these  reasons  combined,  that  St.  Matthew  observes, 
"  And  forthwith  He  obliged  His  disciples  to  go  up  into 


312  THE  SECOND    WEEK. 

the  boat,  and  to  go  before  Him  over  the  water,  till  He 
dismissed  the  people."  He  does  not  give  them  time  to 
dismiss  the  people,  or  to  receive  any  expression  from 
them  of  gratitude  or  admiration,  but  summarily  sends 
them  to  their  boat,  bidding  them  to  cross  to  the  opposite 
shore.  With  what  mingled  feelings  of  disappointment 
at  the  orders  of  our  Lord,  and  of  regret  at  His 
separating  Himself  from  their  company,  they  proceed 
at  once  to  obey.  They  do  not  know  how  long  this 
separation  is  to  last,  for  He  has  given  them  no 
instructions  to  return  to  Him.  So,  too,  our  obedience 
will  often  be  tried,  and  after  consolation  we  may  be 
visited  with  desolation ;  nay,  often  it  may  seem  that 
the  commands  of  Superiors  are  hard  and  prejudicial 
both  to  body  and  soul ;  but  let  us,  like  the  Apostles, 
proceed  to  comply  in  a  spirit  of  faith  and  confidence, 
leaving  ourselves  in  the  hands  of  God.  No  sooner  had 
they  departed,  and  the  multitude  started  on  their 
homeward  journey,  than  the  humble,  modest  Jesus 
ascends  the  neighbouring  mountain  to  pray.  How 
little  He  thinks  of  the  praise  or  enthusiasm  of  the  poor 
people  whose  hunger  He  had  appeased,  or  of  the 
glorious  miracle  which  His  charity  has  prompted  Him 
to  perform  !  He  seeks  only  His  Father's  glory,  and 
although  His  Human  Nature  is  wearied  with  excessive 
labour,  He  seeks  rest  and  repose  in  retiring  into  solitude 
to  give  Himself  to  prayer.  O  my  soul,  what  a  lesson 
this  is  for  us,  who  when  we  do  a  little  for  God  are 
inclined  to  take  credit  to  ourselves,  and  instead  of 
seeking  repose  in  solitude  and  prayer,  go  about  in 
search  of  compliments  and  flattery  from  others,  seeking 
our  own  glorification,  but  not  the  glory  of  our  Heavenly 
Father. 

Point  2. — Christ  appears  walking  on  the  waters,  and 
the  Apostles  thought  it  was  an  apparition.  Let  us 
picture  the  Apostles  as  they  laboured  with  their  oars 


CHRIST    WALKS   UPON   THE  SEA.  313 

against  a  strong  head  wind,  which  tossed  their  boat 
upon  the  troubled  sea.  Though  for  nine  hours  they 
had  been  rowing  with  all  their  might,  they  had  hardly 
made  half  the  passage ;  they  were  worn  out  with 
fatigue,  full  of  sadness  and  terror,  and  struggling  for 
their  lives.'  What  a  change  since  the  afternoon,  when 
they  were  in  company  with  our  Lord,  all  happy  and 
active,  and  distributing  the  miraculous  food  to  the 
multitude ;  but  now  He  is  away,  their  happiness  is 
exchanged  for  depression,  and  their  whole  anxiety  is 
to  save  themselves  from  shipwreck.  Although  they  are 
fresh  from  witnessing  a  proof  of  His  Divinity,  they  are 
so  weak  in  faith,  that  they  do  not  think  of  turning  to 
Him  and  invoking  His  help.  Whilst  we  are  with  Jesus, 
and  all  goes  on  well  and  prosperously,  we  are  contented  ; 
no  labour  or  pains  are  too  great  for  us  to  undertake : 
we  are  full  of  fervour  ;  the  service  of  God  is  so  sweet 
and  easy ;  but  let  Jesus  appear  to  withdraw  Himself 
from  us,  let  the  darkness  of  spiritual  desolation  come 
over  us,  let  the  storms  of  temptation  arise,  or  obedience 
put  our  courage  or  virtue  to  the  test,  and  how  soon  we 
flag  in  our  efforts,  how  sad  and  depressed  we  become, 
how  hard  and  rough  the  way  of  perfection  becomes, 
how  difficult  it  is  to  turn  to  God  or  pray  to  Him  for 
help !  **  He  rides  with  ease  who  is  drawn  in  the 
chariot  of  God's  grace ;  "^  but  consolation  soon  gives 
place  to  desolation,  and  it  is  then  that  our  virtue  is 
proved,  and  our  faith  and  confidence  are  tested.  Let 
us  then  have  recourse  to  prayer  in  the  solitude  of  our 
hearts,  and  God  will  hear  and  pity  us,  will  turn  our 
wailing  into  joy,  surrounding  us  with  gladness.^ 

Whilst  the  Apostles  were  in  this  state  of  distress 
they  little  thought  that  our  Lord  was  not  only  conscious 
of  their  sad  condition,  but  had  actually  so  disposed  it 
all,  yet  so  as  not  to  allow  them  to  perish,  "  For  He  is 

1  Imitation,  bk.  ii.  c.  ix.  2  md. 


314  THE   SECOND    WEEK. 

faithful  and  will  not  that  they  should  be  tried  beyond 
their  strength  ;  "  and  again,  "  The  souls  of  the  just  are 
in  the  hands  of  God,  and  the  torment  of  death  shall  not 
touch  them."  Let  us  contemplate  Him  as  He  arises 
from  His  prayer,  peacefully  descends  from  the  mountain, 
and  hastens  across  the  water  to  the  relief  of  His  poor 
Apostles.  No  sooner  do  they  see  Him  than  they  began 
to  cry  out  with  fear,  thinking  that  they  beheld  some 
phantom.  But  Jesus  said  to  them:  ''Be  of  good 
heart;  it  is  I,  fear  ye  not."  So  it  often  happens  to 
those  who  wish  to  make  progress  in  God's  service. 
Jesus  will  visit  them  with  some  trial,  temptation, 
humiliation,  desolation,  calculated  to  fill  them  with 
terror  or  dismay ;  but  He  quickly  converts  it  into  their 
greater  peace,  consolation,  and  joy,  whilst,  on  the 
contrary,  the  devil  will  sometimes  inspire  confidence, 
false  pleasure,  false  joy,  thereby  to  lure  his  dupes  into 
true  misery  and  sin. 

Let  us  then  learn  to  mistrust,  and  carefully  examine 
the  beginning,  the  progress,  and  end  of  consolation, 
as  St.  Ignatius  counsels  us  before  giving  ourselves  up 
to  it ;  and  in  desolation,  let  us  be  of  good  heart,  firm 
in  faith. 

Point  3. — "  It  is  I,  fear  ye  not."  St.  Peter  walking 
on  the  water  begins  to  sink.  Jesus  saves  him  and 
reproves  him  for  his  little  faith.  Let  us  seriously 
consider  the  words  of  our  Blessed  Lord.  After  allaying 
their  terror,  and  bidding  them  to  be  of  good  heart.  He 
says  :  "  It  is  I."  Oh  !  if  in  all  our  troubles  we  regarded 
them  as  coming  from  the  hand  of  God,  or  at  all  events, 
as  permitted  in  His  sweet  providence,  but  always  for 
our  greater  sanctification,  as  holy  faith  teaches,  our 
hearts  would  never  fail  us ;  but  alas !  we  are  wanting 
like  the  Apostles  in  this  spirit  of  practical  faith.  If 
when  insulted  or  provoked  to  anger,  if  ordered  to 
perform  something  which  is  unpleasant  or  less  prudent, 


CHRIST   WALKS    UPON   THE   SEA. 


315 


,  if  overtaken  by  sickness  or  misfortune,  if  attacked  by 
temptation  or  desolation,  we  in  the  spirit  of  faith  heard 
our  Lord  addressing  us  and  saying,  "It  is  I,"  how 
different  would  be  our  conduct !  how  patient,  humble, 
obedient,  resigned,  and  cheerful ! 

"  It  is  I,  fear  ye  not."  It  is  I,  your  Lord  and 
Master ;  then  why  should  we  fear,  seeing  that  all 
things  are  placed  under  His  power,  and  that  He  is 
so  interested  in  us  and  in  our  welfare,  that  He  will 
not  let  a  hair  of  our  head  perish,^  and  so  disposes  all 
things,  "that  if  we  love  Him,  humiHations,  mortifica- 
tions, desolations,  in  short,  all  things  will  work 
together  for  our  good."^ 

Let  us  admire  the  ardour  of  love  in  St.  Peter, 
together  with  his  childlike  simplicity.  He  at  once 
recognized  the  voice  and  manner  of  his  Master,  and 
yielding  to  his  impulsive  nature,  in  defiance  of  the 
angry  winds  and  the  wild  waves,  he  asks  leave  to  go 
to  Jesus.  He  bids  him  at  once  to  come,  as  a  reward 
of  his  confidence,  charity,  and  simplicity,  pledging 
Himself  to  sustain  him  as  long  as  his  faith  and 
confidence  remained  firm.  But  seeing  the  huge  waves 
and  the  fierce  winds,  he  became  affrighted,  his  courage 
failed  him,  and  yielding  to  fear,  he  began  to  sink,  and 
cried  to  his  Master  to  save  him  from  drowning.  What 
a  lesson  for  us  on  human  weakness  and  inconstancy, 
and  of  the  necessity  of  holy  confidence.  Let  us  also 
learn  the  duty  of  earnest  prayer  when  we  are  tempted, 
for  he  that  neglects  to  do  so  will  most  surely  fall.  All 
temptations  arise  from  self-confidence  or  from  mistrust 
of  God,  in  some  form  or  other,  and  are  only  to  be 
overcome  by  humility,  prayer,  and  faith  in  our  loving 
Lord. 

Let  us  contemplate  Jesus  tenderly  reproving  Peter 
for  giving  way  to  the  temptation  of  doubt  and  fear ; 
1  St.  Luke  xxi.  18.  2  Romans  viii.  28. 


3i6  THE  SECOND    WEEK. 

and  the  humility  of  Peter,  who  received  the  reproof 
of  his  Master  with  silent  submission  and  grateful 
affection.  O  my  soul,  let  us  learn  in  what  spirit  we 
should  receive  the  admonitions  of  those  who  are 
appointed  over  us.  That  we  should  often  err  is 
human,  but  to  be  told  of  our  faults,  and  to  accept 
it  in  a  spirit  of  humility  and  silence,  is  Christian.  No 
sooner  did  Jesus  enter  the  boat,  than  there  came  a 
calm,  and  the  boat  was  suddenly  transported  to  the 
shore.  It  is  thus  that  our  trials,  temptations,  and  deso- 
lations will  vanish  when  it  pleases  our  good  God  to 
remove  them,  and  this  He  will  do  when  we  have  done 
all  that  is  required  on  our  part,  and  have  drawn  our 
Lord  back  to  us  by  fervent  and  earnest  prayer. 

In  our  colloquy  let  us  beg  for  patience  under  our 
sufferings  and  trials,  and  also  courage  to  suffer  with  our 
King  and  Captain.     End  with  "  Our  Father." 

If  time  or  opportunity  permits,  let  there  be  two 
contemplations  by  way  of  repetition  of  the  two  last 
contemplations,  and  an  application  of  the  senses  to 
the  same. 


OUR   LORD   SENDS  HIS   APOSTLES   TO   PREACH.  317 


OUR  LORD   SENDS   HIS   APOSTLES   TO 
PREACH.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Our  Lord  sends  His  disciples  to  preach, 
communicating  to  them  power  to  cast  out  devils  and  to 
heal  the  sick.  In  doing  so  He  commends  to  them  the 
exercise  of  prudence,  simplicity,  patience,  disinterested- 
ness, and  poverty,  and  lays  down  the  method  and 
matter  of  their  discourses. 

Prehide  2.  —  Let  us  put  ourselves  amongst  the 
Apostles  whilst  Jesus  is  addressing  them. 

Prehide  3. — Let  us  beg  that  we  may  know  our  dear 
Lord  more  intimately,  and  thus  be  induced  to  love  Him 
more  ardently,  thereby  by  our  word  and  example  to 
draw  others  to  Him  according  to  our  state  of  life. 

Point  I. — Jesus  calls  His  Apostles  and  gives  them 
power  of  exorcism  and  healing.  Besides  these  two 
powers,  the  one  spiritual  the  other  corporal,  St.  Matthew 
adds  that  Jesus  commissioned  them  to  preach,  as  also 
to  raise  the  dead,  to  cleanse  the  lepers.  He  had  taught 
them  all  these  things  by  His  example,  as  was  written 
of  Him  later,  "  And  He  went  through  the  cities  and 
towns,  teaching  in  their  synagogues  and  preaching  the 
Gospel  of  the  Kingdom,  and  curing  all  sickness  and 

1  "  These  twelve  Jesus  sent,  commanding  them  saying  :  Go  ye  not  into 
the  way  of  the  Gentiles,  and  into  the  cities  of  the  Samaritans  enter  ye  not. 
But  go  ye  rather  to  the  lost  sheep  of  Israel.  And  going  preach  that  the 
Kingdom  of  God  is  at  hand.  Heal  the  sick,  raise  the  dead,  cleanse  the 
lepers,  cast  out  devils  :  freely  have  you  received,  freely  give.  Do  not 
possess  gold,  nor  silver,  nor  money  in  your  purses.  And  into  whatsoever 
city  or  town  ye  shall  enter,  inquire  who  in  it  is  worthy,  and  there  abide 
until  you  go  thence.  .  .  .  Behold  I  send  you  as  sheep  in  the  midst  of 
wolves.  Be  ye  therefore  wise  as  serpents  and  simple  as  doves.  But  beware 
of  men.  For  they  will  deliver  you  up  in  councils,  and  they  will  scourge  you 
in  their  synagogues."  (St. Matt,  x,  5 — 17.) 


3i8  THE  SECOND    WEEK. 

infirmities.^  His  compassionate  and  tender  Heart  is 
moved  to  pity  at  seeing  the  harvest  ready  for  the  sickle, 
and  Himself  the  sole  workman.  He  beheld  His  country- 
men lying  scattered  about  like  sheep  abandoned  by  their 
shepherd.  The  priests  and  Pharisees  were  the  slaves 
of  luxury  and  avarice  and  pride  or  self-justification ;  of 
the  lost  sheep  of  Israel  they  had  no  care,  but  despised 
them.  To  these  poor  creatures  Jesus  sends  His 
Apostles,  moved  by  the  sight  of  their  bodily  infirmities, 
but  infinitely  more  by  the  grievous  state  of  their  souls. 
The  words  of  Jeremias  were  too  truly  fulfilled:  ''The 
people  were  wandering  about  the  streets  of  the  city, 
clamouring  for  bread,  and  there  was  no  one  to  break 
it  to  them."  To  them  He  gives  grace  to  respond  tb 
His  call,  and  inspires  them  with  zeal  and  charity  to  do 
their  duty  well.  They  are  not  to  preach  themselves, 
nor  to  seek  themselves  in  anyway,  but  to  give  freely 
what  they  had  gratuitously  received,  and  to  draw  men 
to  desire  to  enter  into  the  Kingdom  of  God,  which  was 
about  to  be  established. 

Point  2. — They  are  to  be  prudent  as  serpents,  yet 
simple  as  doves.  "  Behold  I  send  you,"  says  Jesus 
Christ.  He  who  is  God,  the  Son  of  the  Most  High, 
the  Creator  of  souls,  their  Sovereign  Lord  and  Master ; 
He  to  whom  as  Man  all  power  is  given  in  Heaven  and 
on  earth ;  He  who  is  about  to  purchase  with  His  life- 
blood  the  redemption  of  all  men ;  behold  it  is  He  who 
thus  formally  gives  them  commission.  At  the  same 
time  His  omnipotence  will  protect  them,  will  assist 
them,  will  enable  them  to  do  all  that  He  enjoines,  if 
only  they  respond  to  His  bidding.  He  sends  them  like 
so  many  sheep  into  the  midst  of  wolves.  The  sheep  is 
the  symbol  of  innocence,  of  gentleness,  of  meekness, 
of  silence  and  patience  under  suffering  and  death  :  so 
must  be  His  Apostles.  To  innocence  of  life,  they  must 
1  St,  Matt.  XV.  35. 


OUR   LORD   SENDS  HIS  APOSTLES   TO   PREACH.  319 

add  meekness,  and  patience,  for  they  are  to  be  thrown 
into  the  midst  of  men  who  will  treat  them  worse  than 
the  ravenous  wolf  would  treat  a  gentle  lamb :  "  For 
they^ill  deliver  you  up  in  councils,  they  will  scourge 
you  in  their  synagogues :  you  shall  be  brought  before 
governors  and  before  kings  for  My  sake.  But  when 
they  shall  deliver  you  up,  take  no  thought  how  or 
what  to  speak,  for  it  shall  be  given  you  in  that  hour 
what  to  speak.  .  .  .  And  you  shall  be  hated  by  all 
men  for  My  Name's  sake.  .  .  .  Fear  not  then  those 
who  kill  the  body,  and  are  not  able  to  kill  the  soul, 
but  rather  fear  Him  that  can  destroy  both  body  and 
soul  into  Hell." 

Under  all  this  cruel  and  unjust  treatment  they  are 
to  be  silent  as  the  sheep  that  openeth  not  its  mouth 
when  about  to  be  slaughtered.  To  this  lesson  of 
patience.  He  adds  another,  of  prudence.  They  are 
to  mix  with  men  steeped  in  worldly  prudence,  and 
inspired  by  the  devil,  the  spirit  of  falsehood,  craft,  and 
cunning.  With  no  less  prudence  they  must  take 
advantage  of  the  occasions  for  preaching,  observing 
what  will  be  best  adapted  to  the  persons,  to  the  times 
and  circumstances,  and  whilst  they  denounce  sin  or 
offence  of  God,  they  must  treat  the  sinner  with  tender- 
ness, charity,  and  compassion.  They  are  to  be  "  simple 
as  doves."  This  simplicity  recommended  by  our  Lord, 
is  the  moral  supernatural  virtue  by  which  a  man  refers 
all  he  does  purely  to  God's  honour  and  glory,  or  by 
which  he  performs  all  things  with  a  pure  intention  ; 
according  to  that  of  St.  Luke  :  *'  The  light  of  thy  body 
is  thy  eye.  If  thy  eye  be  simple,  thy  whole  body  will 
be  lightsome ;  but  if  it  be  evil,  thy  whole  body  will  be 
darksome."^  Therefore  our  Lord  would  have  His 
Apostles  to  seek  in  all  things  simply  His  Father's 
glory,  and  this  by  their  sincerity  in  speech,  by  the 
1  St.  Luke  xi.  33. 


320  THE   SECOND    WEEK. 

avoidance  of  all  craft  or  scheming,  of  all  self-seeking, 
and  by  thoroughness  and  honesty  of  purpose,  as 
opposed  to  the  unreal  principles  of  the  children  of 
this  world. 

Let  us  examine  how  far  we  have  carried  out  this 
counsel  of  Jesus ;  how  often  does  it  happen  that  we 
flatter  ourselves  that  we  shall  advance  the  interests 
of  God  by  unreal  ostentation,  by  using  language  to 
conceal  or  misrepresent  our  views,  by  confounding  the 
true  and  the  false,  by  doing  good  for  worldly  gain 
under  pretext  of  religion  ?  If  we  are  truly  simple,  we 
shall  sooner  suffer  than  do  harm,  we  shall  bear  no 
resentment  for  injuries,  we  shall  count  as  gain  any 
contumely  in  the  cause  of  truth.  Let  us  beg  earnestly 
for  this  holy  simphcity,  which  is  so  dear  to  the  Heart 
of  our  Blessed  Lord,  for  *'  with  the  simple  is  His 
conversation,"!  which  is  so  directly  opposed  to  the 
insincerity  of  the  children  of  this  world,  and  yet  is  so 
highly  appreciated  by  them  that  it  wins  their  respect 
and  confidence. 

Point  3. — Further  counsels  of  Jesus.  In  the  first 
place  He  bids  them  not  to  wish  for  gold  or  silver,  but 
to  cultivate  poverty  in  spirit,  and  as  far  as  may  be, 
also  in  effect ;  for  this  voluntary  renunciation  paves 
the  way  to  true  humility ;  He  would  have  them 
renounce  all  that  is  not  absolutely  necessary,  thereby 
practically  throwing  themselves  on  the  providence  of 
God,  cutting  off  all  earthly  attachments  or  soHcitude, 
and  furnishing  an  example  to  mankind  of  sobriety, 
contempt  for  wealth,  simplicity,  and  holiness.  How 
often  alas !  do  we  find  even  those  called  to  the 
apostolic  life,  or  consecrated  to  God  in  religious  life, 
wedded  to  their  own  comforts  or  conveniences,  less 
manly,  more  effeminate,  and  less  mortified  than  those 
who  have  been  born  in  plenty  and  nurtured  in  luxury  ! 

1  Prov.  iii,  32. 


OUR  LORD  FEEDS   THE  FIVE  THOUSAND.        321 

May  we  not  too  often  and  with  too  much  truth  account 
for  the  comparatively  little  fruit  produced  in  souls 
now-a-days  by  this  want  of  the  true  spirit  of  poverty 
and  love  of  hardship  ? 

In  the  next  place,  they  are  to  preach  that  the 
Kingdom  of  Heaven  is  at  hand,  that  God  is  about  to 
pour  out  His  graces  through  the  teaching,  example, 
Passion  and  Death  of  our  Lord,  upon  mankind,  whereby 
the  Kingdom  of  God  will  be  established  in  their  souls 
in  this  life,  to  be  followed  in  the  next  by  the  eternal 
possession  of  Him. 

End  with  colloquy  and  "  Our  Father." 


OUR  LORD   FEEDS  THE   FIVE  THOUSAND.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  recall  to  mind  how  the  Apostles 
asked  our  Lord  to  dismiss  the  people  to  their  homes, 
as  evening  was  coming  on,  and  they  had  been  fasting 
all  the  day  in  the  desert  ;  how  He  ordered  the  few 
loaves  to  be  brought  to  Him,  blessed  them,  and  handed 
them  to  the  Apostles,  who  distributed  them  to  the 
people ;  how  when  all  had  taken  their  fill,  there 
remained  twelve  baskets  full  of  what  remained  over. 

1  "  And  when  it  was  evening,  His  disciples  came  to  Him  saying  :  It  is 
evening  ;  this  is  a  desert  place,  and  the  hour  is  now  past  ;  send  away  the 
multitudes,  that  going  into  the  town,  they  may  buy  themselves  victuals. 
But  Jesus  said  to  them  :  They  have  no  need  to  go,  give  you  them  to  eat. 
They  answered  Him  :  We  have  not  here  but  five  loaves  and  two  fishes. 
And  when  He  had  commanded  the  multitudes  to  sit  down  upon  the  grass, 
He  took  the  five  loaves  and  the  two  fishes,  and  looking  up  to  heaven.  He 
blessed,  and  brake,  and  gave  the  loaves  to  His  disciples,  and  the  disciples 
to  the  multitudes.  And  they  did  all  eat  and  were  filled.  And  they  took 
what  remained,  twelve  full  baskets  of  fragments.  And  the  number  of 
them  that  did  eat  was  five  thousand  men,  besides  women  and  children." 
(St.  Matt.  xiv.  15—20.) 
V 


3?2  THE   SECOND    WEEK. 

Prelude  2. — Let  us  imagine  ourselves  present  and 
observing  the  scene. 

Prelude  3. — Let  us  beg  what  we  desire,  which  is  to 
know  our  Lord  more  and  more  perfectly  as  He  presents 
Himself  to  us  in  this  mystery,  that  we  may  love  Him 
more  fervently  and  follow  Him  more  faithfully. 

Point  I. — Let  us  consider  how  our  Lord  had 
aroused  great  enthusiasm  in  all  the  neighbourhood 
west  of  the  Sea  of  Galilee,  by  His  miracles,  preaching, 
and  Divine  holiness,  and  the  inhabitants  of  the  towns 
and  villages  came  out  to  hear  and  see  Him ;  but  He 
crossed  over  the  sea,  to  fly  from  their  applause,  praise, 
and  admiration,  and  to  refresh  His  Soul  in  solitude  and 
communion  with  His  Heavenly  Father.  From  this 
we  learn  what  should  be  the  conduct  of  those  who 
desire  to  work  for  God  :  they  must  fly  from  the  praise 
and  admiration  of  men ;  they  must  love  solitude,  and 
devote  themselves  to  prayer.  It  is  only  in  this  way 
that  they  can  hope  for  the  help  of  God,  without  which 
all  their  labour  will  be  in  vain.  "  Unless  the  Lord 
build  the  house,  they  labour  in  vain  that  build  it."^ 

But  early  on  the  following  morning  the  people 
arrived  on  foot  at  the  place  where  our  Lord  was 
engaged  in  prayer.  Let  us  see  the  tender  Heart  of 
Jesus,  as  He  looks  upon  these  thousands  of  poor  simple 
people,  wearied  with  their  long  journey,  and  all  anxious 
to  hear  Him ;  the  priests  and  scribes  are  too  much 
taken  up  with  themselves  or  with  the  great  and  wealthy 
to  attend  to  these  poor  sheep,  who  are  thus  left  without 
a  shepherd.  It  was  to  preach  to  such  as  these  that  He 
was  sent,  to  heal  the  contrite  of  heart,  to  collect 
together  the  lost  sheep  of  Israel. 

Throughout  the  day  He  prolonged  His  discourse 
to  them,  and  only  rested  to  heal  any  that  were  sick, 
until  at  length  the  Apostles  intervened.     The  crowd 

1  Psalm  cxxvi.  i. 


OUR   LORD   FEEDS  THE  FIVE   THOUSAND.         323 

was  hungry,  they  had  a  long  way  to  go,  and  evening 
was  coming  on  apace  ;  they  should  be  at  once  dismissed. 
Jesus  knew  what  He  was  about  to  do,  and  when 
Andrew  had  found  a  boy  who  had  five  barley  loaves 
and  two  fishes,  Jesus  ordered  them  to  be  brought  to 
Him.  Let  us  admire  the  poverty  of  our  Lord  and 
His  Apostles,  who  for  all  emergencies  were  possessed 
only  of  about  six  pounds ;  He  who  was  the  Lord  and 
Master  of  the  world,  had  this  sum  of  money  for  Himself 
and  His  followers,  and  those  that  came  after  Him  to 
hear  Him,  were  all  equally  destitute.  Let  us  compare 
our  love  of  poverty  with  His,  and  our  practice  of 
poverty  with  that  of  our  King. 

Point  2. — Jesus  blessed  the  loaves  and  gave  them  to 
the  multitude.  Let  us  contemplate  the  Apostles,  who 
according  to  the  instructions  of  our  Lord,  arranged  the 
multitude  in  groups  of  one  hundred  or  of  fifty;  then- 
bade  them  be  seated  upon  the  grass  :  with  what  simple 
faith  all  do  as  they  are  told.  They  had  come  to  hear 
Jesus,  they  were  seeking  the  Kingdom  of  God,  the 
Lord  will  look  to  the  rest.  "  Do  not  seek  what  ye 
shall  eat  or  drink,  or  wherewith  ye  shall  be  clothed  : 
for  your  Father  knoweth  that  ye  stand  in  need  of  these : 
but  seek  ye  first  the  Kingdom  of  God  and  His  justice, 
and  all  these  things  shall  be  added  unto  you.''^ 

As  this  same  Son  of  God  causes  the  few  grains  of 
corn  sown  by  the  husbandman  to  produce  a  thousand- 
fold in  the  harvest-time,  so  in  the  hands  of  the  Apostles 
does  He  multiply  the  loaves  to  feed  His  poor  people 
in  the  desert.  Oh  !  let  us  blush  for  shame  to  think  of 
our  little  faith  and  confidence  in  our  Blessed  Lord, 
whose  love  and  power  are  at  least  as  great  in  our 
regard  as  they  were  in  regard  of  these  poor  Jews.  But 
this  stupendous  miracle  is  only  a  figure  of  an  infinitely 
higher  and  more  sublime  multiplication,  a  symbol  and 
1  St.  Luke  xii.  29. 


324  THE   SECOND    WEEK. 

prelude  of  that  mystery  of  mysteries  in  which  Christ 
our  Lord,  the  true  Bread  that  came  down  from  Heaven, 
multipHes  Himself  throughout  the  world,  and  for  all 
time.  *'  From  the  rising  of  the  sun  to  the  going  down 
thereof,  there  shall  be  offered  up  a  clean  oblation,  and 
My  Name  shall  be  great  among  the  Gentile  nations :  " 
and  this  His  Flesh  and  Blood  is  distributed  to  us 
through  the  hands  of  those  who  are  the  successors  of 
the  Apostles.  Oh  !  the  astounding  mystery  of  love,  the 
great  mystery  of  faith  ! 

Point  3. — They  eat  and  had  their  fill,  and  there 
remained  twelve  baskets  full.  Let  us  try  to  picture  to 
ourselves  the  wonder  mixed  with  awe,  together  with 
the  intense  joy  of  the  men,  women,  and  children,  as 
they  each  received  their  food.  With  what  feelings  of 
gratitude  and  thanksgiving  they  would  have  partaken 
of  it,  especially  as  we  may  suppose  that  it  was  not 
merely  multiplied  in  quantity,  but  was  also  miraculously 
transformed  in  its  taste  also,  and  in  its  pleasant  effects. 
So  too  is  it  with  that  other  Bread  of  which  this  was 
only  the  symbol.  Sumunt  honi,  sumunt  mali,  sorte  tamen 
incBqnali :  mors  est  malis  vita  bonis,  vide  pari  sumptione  qnam 
sit  dispav  exittis.  The  end  which  Jesus  had  in  view  was 
attained.  He  sought  not  His  own  glory,  nor  the  empty 
applause  and  esteem  of  man  ;  His  desire  was  that  they 
should  believe  in  Him,  and  in  His  Divinity.  So  it 
happened,  for  the  multitude  cried  aloud  that  "  He  is  the 
Prophet  who  has  come  into  the  world. '^'  Naj-,  their 
excitement  and  enthusiasm  were  wrought  up  to  such 
a  pitch  that  they  would  have  carried  Him  off  by  force 
and  proclaimed  Him  their  King,  had  He  not  in  His 
profound  humility  absconded  and  disappeared  alone  on 
the  mountain.  When  they  would  humble  Him,  insult 
Him,  He  comes  boldly  to  confront  His  countrymen, 
but  when  they  would  pay  Him  honour,  He  flies  from 
them.     Here  again  I  see  the  consistence  of  my  King, 


THE   TRANSFIGURATION.  325 

and  Captain.  Oh !  how  different  is  my  conduct,  how 
opposite  to  His !  and  yet  how  often  have  I  pledged 
myself  to  answer  to  His  call,  to  embrace  His  standard. 
Make  a  fervent  colloquy  to  Jesus,  and  say  the 
Anima  Christi.     End  with  "  Our  Father." 


THE  TRANSFIGURATION.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — The  history  of  this  mystery  is  that 
Christ  our  Lord  took  the  three  specially  chosen 
Apostles,  Peter,  James,  and  John,  on  to  the  top  of 
a  mountain,  probably  Mount  Thabor,  where  He  was 
transfigured.  Whilst  He  was  thus  revealing  His  glory, 
He  conversed  with  Moses  and  Elias  on  His  coming 
Passion ;  and  the  voice  of  His  Father  proclaimed  from 
the  heavens,  "  This  is  My  beloved  Son." 

Pvekide  2. — Let  us  in  spirit  ascend  this  mountain 
and  humbly  observe  all  that  is  recounted  in  this 
mystery. 

Prelude  3. — Let  us  beg  a  more  lively  appreciation  of 
our  dear  Lord  as  He  is  both  God  and  Man,  that  we 
may  come  to  love  Him  more  perfectly,  and  may  be 

1  "And  after  six  days  Jesus  taketh  unto  Him  Peter  and  James  and 
John  his  brother,  and  bringeth  them  up  into  a  high  mountain  apart :  and 
He  was  transfigured  before  them.  And  His  face  did  shine  as  the  sun, 
and  His  garments  became  white  as  snow.  And  behold  there  appeared  unto 
them  Moses  and  Elias  speaking  with  Him.  And  Peter  answering,  said  to 
Jesus  :  Lord,  it  is  good  for  us  to  be  here  :  if  Thou  wilt,  let  us  make  here 
three  tabernacles,  one  for  Thee,  one  for  Moses,  and  one  for  Elias.  And  as 
he  was  yet  speaking,  behold  a  bright  cloud  overshaded  them.  And  lo  !  a 
voice  out  of  the  cloud  saying  :  This  is  My  beloved  Son,  in  whom  I  am  well 
pleased  ;  hear  ye  Him.  And  the  disciples  hearing  fell  upon  their  face,  and 
were  very  much  afraid.  And  Jesus  came  and  touched  them  ;  and  said  to 
them.  Arise  and  fear  not.  And  they  hfting  up  their  eyes,  saw  no  one  but 
only  Jesus.  And  Jesus  charged  them,  saying  :  Tell  the  vision  to  no  man, 
till  the  Son  of  Man  be  risen  from  the  dead."  (St.  Matt.  xvii.  1—9.) 


326  THE   SECOND    WEEK. 

encouraged  to  follow  Him  more  closely  in  the  spirit  of 
humility  and  self-sacrifice. 

Point  I. — Christ  our  Lord  is  transfigured.  About 
eight  days  after  Peter's  confession  of  our  Lord's 
Divinity,  says  St.  Luke,  He  took  Peter  and  James  and 
John,  and  went  up  into  a  mountain  to  pray.  How 
mysterious  is  the  distribution  of  God's  graces  and 
favours !  to  one  He  gives  five  talents,  to  another  two, 
to  another  one  :  in  like  manner  is  it  with  the  providence 
of  God  in  the  assignment  or  permission  of  trials  and 
sufi'erings.  These  three  Apostles  were  to  be  the 
witnesses  of  the  terrible  Agony  in  the  Garden  of 
Gethsemane,  of  the  apparent  abandonment  of  Jesus 
by  His  Father ;  therefore  are  they  favoured  with  this 
signal  grace  of  witnessing  His  Transfiguration.  It  is 
thus  that  God  proportions  His  graces  to  our  trials,  that 
we  may  be  able  to  bear  them:  and  ac9ording  to  the 
measure  of  His  favours  we  must  expect  to  be  the 
number  of  our  trials  and  sufferings.  He  goes  with  them 
to  the  mountain  to  pray :  thereby  impressing  upon  us 
that  if  we  go  to  pray,  .we  must  retire  as  far  as  possible 
from  the  haunts  and  converse  of  men,  to  some  solitary 
place,  where  w^e  may  be  alone  with  God,  leaving  the 
distractions  of  life  behind  us.  It  is  in  solitude  that 
God  loves  to  speak  to  our  hearts,  to  impart  His  light 
to  our  souls,  by  which  we  may  see  Him  more  clearly ; 
it  is  in  silent  prayer  that  our  souls  are  raised  above  all 
created  things  and  are  led  to  look  down  on  them,  to 
despise  them ;  it  is  in  prayer  that  we  acquire  strength 
to  bear  our  trials,  and  become  more  closely  united  with 
God.  And  when  we  go  to  prayer,  let  us  take  with  us 
the  simplicity  and  earnestness  of  Peter,  the  rigid  sense 
of  duty  of  James,  and  the  tender  ardent  love  of  John. 
Let  us  next  contemplate  how,  whilst  they  are  absorbed 
in  prayer,  the  face  of  our  Lord  gradually  begins  to 
shine,  like  the   sun  when   it  is  breaking  through  the 


THE   TRANSFIGURATION.  327 

clouds,  until  at  last  it  blazes  in  all  its  brightness,  and 
His  garments  become  like  snow  sparkling  in  the  bright 
sunshine.  At  first  the  Apostles,  who  were  wearied  and 
overpowered  with  sleep,  did  not  see  the  strange  trans- 
formation until  they  were  awakened  b}^  the  dazzling 
light.  So  too  does  it  often  happen  to  us.  At  times 
when  the  feeling  of  faith  seems  dead,  or  when  we  are 
drowsy  or  lethargic  in  prayer  or  meditation,  we  do  not 
recognize  the  wonderful  transformation  of  our  Lord  in 
the  Holy  Mass  or  in  the  Blessed  Sacrament  of  the 
Altar.  But  why  does  our  Lord  thus  transfigure 
Himself?  It  may  be,  that  He  may  show  to  His 
Apostles  how  He  conceals  His  Divine  Nature  under 
the  outward  form  of  Humanity;  or, perhaps  that  when 
they  shall  witness  His  Agony  in  the  Garden,  or  shall 
look  upon  Him  dying  on  a  Cross  amidst  the  insults  of 
the  crowd,  their  faith  in  Him  may  not  be  shaken ;  or 
perhaps  it  was  to  inspire  them  and  us  with  hope  and 
courage  in  bearing  the  sufferings,  persecutions,  and 
trials  of  this  life  for  His  sake,  by  the  foresight  of  the 
glory  with  which  they  shall  be  rewarded ;  for  it  is 
written,  **  Yet  so  if  we  suffer  with  Him,  that  we  may 
be  also  glorified  with  Him.''^  Let  us  picture  the 
amazement  and  awe  of  the  Apostles  at  the  sight  1  with 
what  ecstasies  of  joy  and  love  were  they  inflamed  to 
see  their  humble  Master  so  honoured  and  glorified. 
But,  O  my  soul,  how  far  more  should  we  rejoice,  how 
far  greater  should  be  our  love  of^  that  same  Master  so 
transfigured  for  us,  as  to  become  not  only  an  object  of 
our  veneration  and  admiration,  but  to  be  our  very  food ! 
yet  alas !  how  coldly  and  with  what  strange  indifference 
do  we  look  upon  Him  in  the  Holy  Sacrament !  notwith- 
standing that  true  principle  of  St.  Bernard  :  Quanto  pro 
me  vilior,  tanto  mihi  carior. 

Point  2. — He  was  conversing  with  Moses  and  Elias. 
1  Romans  viii.  17. 


328  THE  SECOND    WEEK. 

Here  let  us  in  spirit  listen  to  the  subject  of  their  con- 
versation. The  soul  of  the  Jewish  lawgiver  had  been 
summoned  by  Jesus  from  Limbo,  had  resumed  its 
body,  and  now  reflected  the  bright  glory  of  our  Lord ; 
in  Hke  manner  did  Elias  appear  from  the  place  where, 
until  the  appointed  time,  he  is  destined  to  be  immuned 
from  the  attacks  of  death :  both,  the  one  as  representa- 
tive of  the  Law,  the  other  representing  the  Prophets, 
are  there  bearing  witness  to  His  Messiahship.  Let  us 
contemplate  them  as  they  prostrate  themselves  with 
great  reverence  and  adore  the  Son  of  God ;  with  what 
admiration  they  regard  their  loving  Saviour,  and  with 
what  intense  love  they  are  inflamed ;  the  Apostles  too 
rapt  in  ecstasy,  at  beholding  the  majesty  and  glory  of 
these  types  and  witnesses  of  their  Master,  in  earnest 
converse  with  Him.  Let  us  listen  to  their  words: 
**  And  they  spoke  of  His  decease  that  He  should 
accomplish  in  Jerusalem,"^  by  which  is  shown  how 
dear  to  our  Lord  was  that  Passion  and  Death  which 
through  His  love  for  us  He  was  to  undergo,  even  in  the 
midst  of  His  temporary  glorification.  Let  us  learn 
from  this  that  even  in  the  hours  of  consolation  we 
should  not  forget  that  we  must  be  ready  for  trials  and 
sufferings,  and  must  in  those  times  pluck  up  courage  to 
bear  the  Cross  with  our  dear  Lord.  Life,  which  is 
short,  is  the  time  of  suffering  and  strife  ;  eternity  is  long, 
for  rejoicing  and  celebration  of  victory. 

Point  3. — "  This  is  My  beloved  Son,  hear  ye  Him." 
Let  us  contemplate  Peter,  who,  with  His  usual  simple, 
ingenuous,  affectionate,  and  impulsive  disposition, 
suggests  to  our  Lord  that,  if  it  be  His  good  pleasure, 
he  and  James  and  John  will  build  dwellings  for  the 
Master,  Moses,  and  Elias  !  As  if  they  stood  in  need  of 
tabernacles,  or  as  though  our  Lord  would  leave  the  rest 
of  His  Apostles  and  interrupt  the  work  which  He  had 
1  St,  Luke  ix.  31. 


THE  TRANSFIGURATION.  329 

come  to  do,  or  would  forego  the  trials  and  tribulations 
of  this  life  to  indulge  in  pleasure  and  happiness.  Truly 
the  Evangelist  observes  of  him,  "  He  knew  not  what 
he  was  saying."  He  had  yet  to  learn  that  glory  is  only 
to  be  earned  by  the  Cross:  "It  behoveth  Christ  to 
suffer,  and  so  to  enter  into  glory."  At  present  he  was 
not  dead  to  self,  he  knew  not  in  what  his  real  interest 
consisted,  but  he  will  know  later,  when  he  will  write : 
"  But  if  you  partake  of  the  suffering  of  Christ,  rejoice 
that  when  His  glory  shall  be  revealed,  you  may  also  be 
glad  with  exceeding  joy."^  Oh!  if  one  single  sight  of 
the  glorified  Body  of  Jesus  made  him  forget  all  earthly 
things,  what  will  it  be  to  see  God  Himself  face  to  face 
and  to  enjoy  the  eternal  possession  of  the  Divinity :  if 
one  drop  of  Heaven's  happiness  so  transformed  him, 
what  will  it  be  when  we  plunge  into  the  ocean  of 
heavenly  bliss  and  glory  ?  Our  Blessed  Lord  does  not 
answer,  but  instead,  "  a  bright  cloud  overshadowed 
them  ;  and  they  were  afraid  when  they  entered  into  the 
cloud.  And  a  voice  came  out  of  the  cloud,  saying, 
This  is  My  beloved  Son,  hear  Him."^  They  were 
appalled  at  this  fresh  manifestation  of  Divine  power 
and  majesty,  and  awe-struck,  though  full  of  heavenly 
joy  and  consolation  on  account  of  this  fresh  glory  of 
their  Master.  John,  indeed,  had  already  witnessed 
something  similar,  when  present  at  the  Baptism  of  our 
Lord.  For  there,  too,  the  voice  of  the  Eternal  Father 
made  itself  heard,  and  in  the  same  terms  gave  testimony 
of  the  Divinity  of  His  Son,  whilst  the  Holy  Spirit 
appeared  under  the  figure  of  a  dove,  instead  of,  as  here, 
in  the  bright  cloud.  He  is  the  beloved  inasmuch  as  He 
is  the  most  perfect  image  of  the  Father,  and  in  Him 
and  by  Him  alone  does  the  Father  love  us.  Him  must 
we  hear.  His  teaching  we  are  bound  to  accept  without 
doubting  and  to  reduce  to  practice,  His  example  we 
1  I  St.  Peter  iv.  13.  2  st.  Luke  ix.  34. 


330  THE   SECOND    WEEK. 

are  bound  to  imitate,  as  it  is  written :  "  For  whom  He 
foreknew,  He  also  predestinated  to  be  made  conform- 
able to  the  image  of  His  Son ;  that  He  might  be  the 
first-born  amongst  .many  brethren."  ^  Let  us  see  our 
Lord  as  He  comes  and  touches  His  Apostles,  who  had 
fallen  down  in  terror  at  the  voice  of  God,  and-  bids  them 
to  rise  and  not  to  be  afraid;  thereby  inspiring  them 
with  confidence  and  peace. 

And  rising  up,  they  saw  nobody  but  Jesus,  whose 
glory  was  again  hidden,  and  He  appeared  as  usual,  as 
if  nothing  had  happened.  And  so  the  glor}^  of  the 
Transfiguration  was  ended.  Let  us  learn  from  this,  not 
to  look  for  or  expect  in  this  life  many  or  long  enduring 
spiritual  consolations.  If  it  please  God  to  grant  them, 
let  us,  as  St.  Ignatius  tells  us,  and  as  we  learn  from  this 
contemplation,  think  during  them  of  the  times  of  desola- 
tion and  sufferings  which  will  succeed  them,  and  thus 
arm  ourselves  with  courage  to  meet  them. 

On  their  way  down  from  the  mountain,  let  us  reflect 
on  the  counsels  given  by  our  Lord,  that  they  were  not 
to  mention  what  they  had  seen  or  iieard  until  after  His 
Resurrection,  and  let  us  take  from  them  a  lesson  of 
humility,  of  prudence,  by  cutting  off  occasions  of  envy 
or  jealousy  on  the  part  of  others,  and  of  concealing 
from  others  the  gifts  or  graces  which  we  have  received 
from  God,  unless  God's  glory,  the  salvation  of  souls,  or 
obedience  ma}^  require  otherwise. 

In  the  colloquy  let  us  beg  of  Jesus  to  give  us 
strength  to  follow  Him  in  self-abjection  and  suffering 
now,  that  so  at  death,  we  may  merit  to  be  transfigured 
with  Him  in  glory.     End  with  "  Our  Father." 

As  usual,  if  time  and  opportunity  allow,  it  will  be 
well  to  make  repetition  of  the  two  last  meditations,  and 
an  application  of  the  senses. 

1  Romans  viii.  29, 


ON   THE  RAISING   OF  LAZARUS.  331 


ON   THE   RAISING   OF   LAZARUS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Christ  by  messengers  heard  that  His 
friend  Lazarus  was  at  the  point  of  death  at  Bethania. 
After  a  lapse  of  two  days,  He  informed  His  Apostles 
that  Lazarus  was  dead,  and  He  went  with  them  to  the 
home  of  Martha  and  Mary  to  raise  him  to  life  again. 
He  went  to  the  grave,  wept,  and  summoned  the  dead 
man  to  life. 


1  "  Now  there  was  a  certain  man  sick,  named  Lazarus,  of  Bethania,  of 
the  town  of  Mary,  and  of  Martha  her  sister.  .  .  .  His  sisters  therefore 
sent  to  Him  saying:  Lord,  behold  he  whom  Thou  lovest  is  sick.  .  .  . 
When  He  had  heard  therefore  that  he  was  sick,  He  still  remained  in  the 
same  place  two  days.  .  .  .  And  a/ter  that  He  said  to  them  :  Lfizarus  our 
friend  sleepeth  ;  but  I  go  that  I  may  awake  him  out  of  sleep.  .  .  .  Then 
Jesus  said  to  them  plainly  :  Lazarus  is  dead.  And  I  am  glad  for  your 
sakes  that  I  was  not  there,  that  you  may  believe  :  but  let  us  go  to  him.  ,  .  , 
Jesus  therefore  came  and  found  that  he  had  been  already  four  days  in  the 
grave.  And  many  of  the  Jews  were  come  to  Martha  and  Mary  to  comfort 
them  concerning  their  brother.  Martha  therefore  as  soon  as  she  heard 
that  Jesus  was  come,  went  to  meet  Him  ;  but  Mary  sat  at  home.  Martha 
therefore  said  to  Jesus  :  Lord,  if  Thou  hadst  been  here  my  brother  had  not 
died.  Jesus  saith  to  her  :  Thy  brother  shall  rise  again.  ...  I  am  the 
Resurrection  and  the  Life  :  he  that  believeth  in  Me,  although  he  be  dead 
shall  Hve.  Believeth  thou  this?  She  said  to  Him:  Yea,  Lord,  I  have 
believed  that  Thou  art  Christ,  the  Son  of  the  hving  God,  who  art  come 
into  this  world.  .  .  .  When  Mary  therefore  was  come  where  Jesus  was, 
seeing  Him  ^he  fell  down  at  His  feet,  and  saith  to  Him  :  Lord,  if  Thou 
hadst  been  here,  my  brother  had  not  died.  Jesus  groaned  in  spirit  and 
troubled  Himself.  .  .  .  And  Jesus  wept.  The  Jews  therefore  said  : 
Behold  how  He  loved  him.  Jesus  therefore  again  groaning  in  Himself, 
cometh  to  the  sepulchre.  Now  it  was  a  cave,  and  a  stone  was  laid  over  it. 
.  .  .  They  took  therefore  the  stone  away,  and  Jesus  lifting  up  His  eyes 
said  :  Father,  I  give  Thee  thanks,  &c.  .  .  .  that  they  may  believe  that 
Thou  hast  sent  Me.  And  He  cried  with  a  loud  voice,  Lazarus  come  forth. 
And  presently  he  that  had  been  dead  came  forth  bound  feet  and  hands 
with  winding  bands.  .  .  .  Jesus  saith  to  them  r.  Loose  him  and  let  him 
go."  (St.  John  xi.  i — 44.) 


332  THE  SECOND    WEEK. 

Prelude  2. — Let  us  picture  the  way  to  Bethania  from 
the  Jordan,  the  house  of  Lazarus,  and  the  sepulchre  in 
which  he  was  laid. 

Prelude  3. — Let  us  beg  earnestly  that  we  may  know 
more  intimately  the  goodness,  mercy,  and  tender  love 
of  the  Heart  of  our  Blessed  Lord,  may  thereby  be 
inflamed  with  more  ardent  love  for  Him,  and  may 
imitate  His  example  in  the  exercise  of  these  virtues. 

Point  I. — Martha  and  Mary  send  word  to  Jesus,  and 
two  days  later  He  starts  to  visit  them.  In  the  first 
place,  let  us  admire  the  gratitude  of  our  Lord,  and  His 
generosity  for  the  smallest  favours  done  to  Him.  Mary 
had  anointed  Him  and  had  wiped  His  feet  with  her 
hair,  says  St.  John,  and  Martha  had  ministered  to  His 
few  wants,  which  His  generous  Heart  yearns  to  repay, 
even  at  the  risk  of  falling  into  the  hands  of  His  cruel 
persecutors,  and  with  the  full  consciousness  that  it 
would  speed  the  hour  of  His  death.  Again  we  see  by 
the  terms  of  their  message  how  well  the  sisters  knew 
the  tender  and  merciful  disposition  of  the  Sacred  Heart. 
They  do  not  ask  Him  to  come  to  them ;  it  is  enough 
for  them  merely  to  notify  to  Him  the  cause  of  their 
sorrow,  and  to  leave  the  rest  to  Him.  He  already 
knew  of  course  the  state  of  His  friend,  but  would  give 
us  a  lesson  not  to  act  on  the  impulse  of  our  natural 
feelings,  and  also  would  put  the  faith  and  confidence 
which  His  friends  reposed  in  Him  to  the  test,  and 
therefore  He  delayed  to  go  to  their  assistance  for  two 
whole  days.  By  this  He  also  would  provide  an 
occasion  for  proving  to  the  Jews  His  Divinity  by 
restoring  Lazarus  to  life  in  their  very  presence,  and 
also  for  intensifying  the  joy  of  the  sorrowing  sisters. 
In  vain  His  Apostles  urge  Him  not  to  go ;  they  remind 
Him  that  Lazarus  is  dead,  that  the  Jews  were  on  the 
look-out  to  arrest  Him,  in  order  to  stone  Him  to  death. 
He  persists  in  His  resolution,  and  declares  that  He  is 


ON  THE  RAISING   OF  LAZARUS.  333 

glad  to  go  for  their  sakes.  So  we  often  are  inclined  to 
wonder  and  perhaps  to  repine  at  the  apparent  indiffer- 
ence of  God  or  His  representatives  to  prevent  or  to 
sympathize  with  us  in  our  trials  or  sorrows,  little 
thinking,  through  our  lack  of  faith,  that  it  is  perhaps 
for  God's  greater  glor}^  and  for  our  future  joy  and 
glory. 

Point  2. — Jesus  requires  profession  of  faith  before 
exercising  His  power.  The  mourners  were  assembled 
in  the  house  of  Lazarus,  when  our  Lord  drew  near  to 
Bethania.  As  soon  as  Martha  heard  of  it,  she  at  once 
went  forth  to  meet  Him,  and  forgot,  in  her  dehght  to 
see  Jesus,  to  notif}^  it  to  her  sister.  When  she  met 
Him  she  only  said:  *'  If  Thou  hadst  been  with  us  my 
brother  would  not  have  died ; "  by  this  she  acknowledged 
His  power  and  His  love,  but  thought  not  of  His 
Divinity,  nor  of  His  omniscience,  nor  His  omnipotence, 
although  she  declared  her  confidence  that  if  He  should 
vouchsafe  to  ask  God  for  her  brother's  life.  He  will  be 
heard.  Let  us  admire  this  simplicity,  confidence,  and 
love  on  the  part  of  Martha  !  She  knew,  she  said,  that 
Lazarus  would  rise  again  on  the  last  day.  Then  Jesus 
instructs  her  in  regard  to  His  Divinity ;  He  is  not  a 
prophet  to  pray  to  God,  but  God  Himself,  "the 
Resurrection  and  the  Life,  the  author  of  both ;  who- 
ever believeth  in  Him  after  this  mortal  life  is  over 
shall  enjoy  life  eternal ;  and  whoever  in  this  life 
believeth  in  Him  shall  live  for  ever."  After  she  made 
profession  of  her  belief  in  all  this,  and  by  His  grace 
declared  that  she  firmly  believed  that  He  was  the 
Christ,  the  Son  of  the  living  God,  who  had  come  into 
this  world,  she  hastened  to  her  sister  and  quietly 
informed  her  of  the  presence  of  Jesus,  who  was  waiting 
for  her.  Let  us  picture  the  intense  joy  of  the  penitent 
and  loving  soul  of  Mary ;  how  promptly  and  calmly 
she  withdraws  from  the  company  of  the  mourners  in 


334  T^HE   SECOND    WEEK. 

order  to  go  to  Him  whom  her  soul  loveth.  Let  us 
follow  with  the  mourners,  who  thought  that  she  was 
going  to  the  grave  to  shed  tears  over  the  remains  of  her 
brother.  With  what  profound  reverence  she  casts 
herself  at  the  feet  of  her  Lord,  and  with  a  heart  broken 
with  grief  and  inflamed  with  charity  she  pitifully  said, 
"  O  Lord,  if  you  had  been  here  my  brother  would  never 
have  died."  She  could  say  no  more.  When  Jesus 
saw  her  fast  falling  tears.  His  Heart  became  sad  and 
distressed,  and  He  groaned  in  spirit ;  for  He  saw  what 
anguish  sin  had  brought  upon  mankind,  even  upon 
those  that. were  most  dear  to  Him:  He  saw  too  those 
wretched  Scribes  and  Pharisees,  for  whose  sake  He 
had  left  Lazarus  to  die,  that  by  raising  him  to  life 
again  He  might  force  them  to  acknowledge  His ' 
Divinity ;  and  moreover  He  knew  how  they  would  turn 
this  grace  against  themselves  by  making  it  a  cause  of 
hurrying  on  His  death.  Well  might  Jesus  groan,  and 
His  Soul  be  troubled  as  in  spirit  He  reviewed  the  horrid 
crimes  which  the  Chief  Priests,  Scribes,  Pharisees,  and 
His  own  misguided  countrymen  would  shortly  per- 
petrate :  yet  all  this  would  not  prevent  Him  from 
heroically  signing  His  death-warrant  by  restoring  the 
dead  Lazarus  to  life.  He  asked  therefore  to  be  taken 
to  his  grave.  As  they  approached  it,  His  tears  began 
to  fall,  and  the  crowd  seeing  it  said,  ''Look  how  He 
loved  him."  Oh!  my  poor  soul,  with  how  much  more 
reason  may  we  say.  Behold  how  He  loves  us.  Not 
with  warm  tears,  but  with  tears  of  blood,  with  the  last 
drops  of  His  Blood  mingled  with  water,  He  has  shown 
that  love ;  and  beyond  the  grave  it  has  continued,  and 
still  is  as  strong  as  ever ;  nay,  with  more  than  mother's 
love  He  gives  us  Himself  for  our  food,  and  the  whole 
of  His  most  precious  Blood  to  drink,  not  once,  but  as 
often  as  we  wish  !  What  can  we,  what  shall  we  do  in 
return  ?      Alas !    how  mean   and  contemptible   is  the 


ON  THE   RAISING   OF  LAZARUS.  335 

sacrifice  which  we  have  resolved  to  make  in  order  to 
prove  our  gratitude  and  love  in  return :  and  yet  Jesus 
is  willing  to  accept  of  it. 

Point  3. — Jesus  weeps,  and  prays,  and  commands 
Lazarus  to  come  forth.  In  order  to  take  away  all 
chance  of  calling  in  question  the  fact  of  the  miracle, 
Jesus  bids  them  to  remove  the  stone  from  the  grave ;  He 
allows  Martha  to  object  out  of  delicacy  lest  by  the  sight 
or  smell  of  the  decomposing  body  the  senses  of  her 
Lord  might  be  offended.  Then  His  tears  falling  fast, 
He  prays  to  His  Father,  and  declares  His  reason 
publicly  for  working  this  miracle,  that  they  who  witness 
it  may  believe  that  He  is  the  true  Messiah,  and  "  in  a 
loud  voice,"  in  the  capacity  of  Lord  and  Master  of  life 
and  death,  He  utters  His  command,  "  Lazarus  come 
forth."  On  the  word  he  came  forth,  and  they  unbound 
the  cloths  from  his  legs  and  arms. 

Let  us  contemplate  the  scene :  the  awe  and  dismay 
of  the  crowd,  the  gratitude,  love,  and  rapture  of  the 
sisters,  the  reverence,  adoration,  and  thanksgiving  of 
Lazarus ;  but,  above  all,  the  feelings  which  swelled 
the  Heart  of  our  dear  Jesus !  Some  indeed  of  the 
standers-by  believed ;  but  oh !  strange  perversity  of 
the  human  heart  when  the  slave  of  unbridled  passions  ! 
others  made  their  way  to  Jerusalem  to  tell  what  they 
had  seen  to  the  council  of  the  Chief  Priests  and 
Pharisees,  who  from  that  day  devised  means  how  to 
put  Him  to  death. 

Make  a  fervent  colloquy  to  our  dear  Lord.  End 
with  **Our  Father." 


336  THE  SECOND    WEEK. 


ON   THE   SUPPER  IN   BETHANIA.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — When  Christ  was  at  supper  together 
with  His  Apostles  in  the  house  of  Simon,  whom  He  had 
healed  of  leprosy,  Mary  Magdalene  poured  precious 
ointment  on  His  Head.  Judas  broke  forth  into  murmurs 
and  complaints  at  such  waste,  but  Jesus,  on  the  other 
hand,  applauded  her  for  what  she  had  done. 

Prelude  2. — Let  us  in  spirit  be  present  in  the  supper- 
room  and  observe  the  guests. 

Prelude  3. — Let  us  beg  again  greater  knowledge  and 
love  of  our  Blessed  Lord,  that  we  may  ever  try  to 
imitate  Him  more  perfectly,  especially  in  holy  patience, 
forbearance,  and  true  charity. 

Point  I. — Our  Lord  sups  together  with  Lazarus 
in  the  house  of  Simon.  The  evening  before  Palm 
Sunday,  Jesus  was  invited  to  sup  with  Simon  of 
Bethania,  who  was  surnamed  the  leper,  probably 
because  Jesus  had  cured  him  of  that  disease.  Perhaps 
he  is  the  same  person  who  two  years  before  had  enter- 

1  ' '  But  when  Jesus  was  in  Bethania,  in  the  house  of  Simon  the  leper^ 
there  came  to  Him  a  woman  having  an  alabaster  box  of  precious  ointment, 
and  poured  it  on  His  Head,  as  He  was  at  table.  And  the  disciples  seeing 
it  had  indignation,  saying  :  To  what  purpose  is  this  waste?  For  this  might 
have  been  sold  for  much  and  given  to  the  poor.  And  Jesus  knowing,  said 
to  them  :  Why  do  you  trouble  this  woman  ?  for  she  hath  wrought  a  good 
work  upon  Me,  For  she  in  pouring  in  this  ointment  hath  done  it  for  My 
burial.  Amen,  I  say  to  you,  wheresoever  this  Gospel  shall  be  preached  in 
the  whole  world,  that  also  which  she  hath  done  shall  be  told  for  a  memory 
of  her."  (St.  Matt.  xxvi.  6 — 13.) 

"  Mary  therefore  took  a  pound  of  ointment,  of  right  spikenard  of  great 
price,  and  anointed  the  feet  of  Jesus,  and  wiped  His  feet  with  her  hair ; 
and  the  house  was  filled  with  the  odour  of  the  ointment.  .  ,  .  Judas 
Iscariot  said  :  Why  was  not  this  ointment  sold  for  three  hundred  pence, 
and  given  to  the  poor  ?  Now  he  said  this,  not  because  he  cared  for  the 
poor  :  but  because  he  was  a  thief."  (St.  John  xii.  i — 5.) 


ON  THE  SUPPER  IN  BETHANIA.  337 

tained  our  Lord,  when  a  Pharisee,  and  whom  with  all 
charity  He  had  reproved  on  account  of  his  interior 
condemnation  of  the  same  Magdalene.  He  was  now 
one  of  the  principle  inhabitants  of  Bethania,  and  was 
much  attached  to  our  Lord.  In  order  to  celebrate  the 
great  event  of  the  resurrection  of  Lazarus,  and  out  of 
gratitude  for  his  own  restoration  to  health,  he  wished 
to  give  a  banquet  to  Jesus,  the  Apostles,  Lazarus, 
Mary,  Martha,  and  some  other  of  his  friends.  Martha, 
her  sister,  and  the  other  women  served  at  the  feast  as 
usual.  Let  us  contemplate  the  reverence  and  joy  with 
which  the  fervent  convert  Simon  entertains  his  Lord; 
the  disciples  all  delighted  at  the  homage  paid  to  Him  ; 
Martha  full  of  reverence,  humility,  gladness,  and  love, 
attending  to  the  wants  of  all ;  Lazarus  amiable,  gentle, 
grave,  and  grateful,  fresh  recalled  from  the  home  of 
his  eternity ;  but  most  of  all  Christ  our  Lord,  with  Hjs 
mind  fixed  on  Heaven,  as  betrayed  by  His  celestial 
countenance,  obsequious,  gracious,  with  humble  and 
natural  gravity,  and  exceedingly  amiable.  Let  us 
admire  His  modesty  in  word  and  manner,  His  peaceful 
majesty.  Oh !  what  a  magnificent  model  is  here  pre- 
sented to  us  for  our  imitation  !  How  far  are  we,  not- 
withstanding all  the  graces  that  we  have  received,  from 
our  grand  original. 

Point  2. — On  this  occasion  Simon  could  not  have 
neglected  his  duty  as  he  had  done  on  the  previous 
occasion,  and  consequently  there  was  no  need  for 
Magdalene  to  wash  His  feet  either  with  water  or  with 
her  tears ;  nor  would  he  have  failed  to  anoint  his  guests 
with  unguents,  yet  we  may  contemplate  her,  now  a 
welcome  and  invited  guest,  coming  forward  "with  an 
alabaster  box  containing  a  pound  of  ointment  of  right 
spikenard  of  great  price.  She  anointed  the  feet  of 
Jesus,  and  wiped  His  feet  with  her  hair,  and  poured 
ointment  on  His  Head,  and  the  house  was  filled  with 
w 


338  THE   SECOND    WEEK. 

the  odour  of  the  ointment."  She  thus  wished  to  testify 
her  behef  in  His  Divinity,  as  well  as  in  His  Human 
Nature.  Let  us  admire  her  modesty,  reverence,  and 
devotion,  in  paying  to  Him  this  tribute  of  her  love. 
She  has  given  up  all  things  in  the  world ;  all  earthly 
affections  have  been  long  since  banished  from  her 
heart ;  .her  one  desire  is  to  love  her  God  and  Lord,  to 
do  and  suffer  and  die  with  Him  and  for  Him.  What 
a  lesson  for  us,  who  have  been  forgiven  not  once,  but 
times  without  number,  who  have  been  permitted  so 
often  to  receive  Him  in  Holy  Communion,  who  have 
been  specially  favoured  with  graces  innumerable ;  and 
yet  alas !  what  sacrifices  have  we  made  to  prove  the 
reality  of  our  conversion,  what  proofs  have  we  given, 
or  are  we  giving,  of  our  forgetfulness  of  self,  of  our 
detachment  from  all  things  earthly?  In  the  election 
which  we  have  made,  what  sign  have  we  given  of  the 
firmness  of  purpose  with  -which  we  are  resolved  to 
adhere  to  it  ?  Let  us  blush  with  shame  as  we  compare 
our  half-earnestness  with  the  uncompromising  thorough- 
ness of  the  penitent  Magdalene.  Let  us  consider  too 
the  Heart  of  our  dear  Lord,  who  will  not  be  outdone 
in  generosity,  and  how  abundant  must  have  been  the 
graces  with  which  He  must  have  rewarded  her  sacrifice, 
and  let' us  remember  that  we  poor  sinners  shall  meet 
with  equal  generosity  if,  like  Magdalene,  we  approach 
Him  in  the  same  humble,  sorrowing,  loving,  and 
generous  dispositions. 

Point  3. — Judas  murmurs,  Jesus  approves.  Judas, 
who  was  a  traitor  and  a  thief,  says  St.  John,  began  to 
complain  at  the  reckless  prodigality  of  Magdalene,  who 
might  have  sold  the  ointment  and  given  the  proceeds 
to  the  poor,  and  at  first  led  some  of  the  others  with 
him.  It  was  not  any  special  love  for  the  poor  that 
prompted  him,  but  because  he  held  the  common  purse, 
and  carried  the  things  that  were  put  therein.     How  the 


ON   THE   SUPPER   IN  BET  HANI  A.  339 

heart  of  poor  Magdalene  must  have  bled  to  hear  one 
of  our  Lord's  own  disciples  speaking  thus.  If  it  had 
come  from  one  of  His  foes  she  might  have  disregarded 
it,  but  not  from  an  Apostle.  Let  us  see,  too,  what  evil 
can  be  done  by  one  who  by  his  superior  craft  and 
hypocritical  reasoning  is  capabk  of  perverting  the 
simplicity  of  others.  They  little  knew  that  Judas  was 
already  the  slave  of  avarice,  and  b3^-and-bye  would  sell 
his  Lord  for  gold.  This  should  teach  us  to  weigh  well 
the  words  of  those  who,  under  the  semblance  of  virtue, 
would  denounce  that  which  in  itself  is  good,  and  to 
beware  of  being  carried  away  by  the  words  of  false 
doctrine.  Alas !  how  many  now-a-days  in  their 
simplicity  allow  themselves  to  be  influenced  by  the 
false  principles  laid  down  by  men  of  the  world,  or  by 
those  who  pose  as  men  of  science  and  of  sound  sense, 
though  in  their  lives  they  do  violence  to  both. 

Then  Jesus  said:  **  Why  do  you  molest  this  woman? 
leave  her  alone.  She  hath  wrought  a  good  work  on 
Me."  By  this  He  let  them  see  that  He  knew  their 
thoughts,  and  wished  to  justify  His  servant.  She  had 
only  anointed  Him  a  little  before  the  time,  in  antici- 
pation of  His  Death  that  day  week;  she  had  given 
them,  Apostles  though  they  were,  a  lesson  of  detach- 
ment, sacrifice,  and  love.  Our  Lord  would  bear  most 
patiently  the  insult  to  Himself  in  these  murmurs  and 
dissatisfaction,  even  though  it  came  from  those  so  near 
and  dear  to  Him,  but  He  will  not  tolerate  it  in  regard 
to  His  faithful  servant.  Nay  more,  He  proclaimed  to 
them,  and  His  proclamation  is  verified  to  the  letter, 
that  wherever  His  Gospel  shall  be  preached  in  the 
whole  world,  what  she  did  for  Him  in  anointing  Him 
should  be  also  told  in  memory  of  her.  Here  again  let 
us  admire  the  generosity  of  our  dear  Lord.  He  is 
loyal  and  true  to  those  who  are  His  friends — Fidelis 
Detis. 


340  THE  SECOND    WEEK. 

Let  us  make  a  fervent  colloquy  to  our  Blessed  Lord, 
and  end  with  *'  Our  Father." 

The  last  two  contemplations  may  be  repeated  with 
great  profit,  and  be  followed  with  an  application  of  the 
senses,  as  usual. 


TRIUMPHAL  ENTRY   INTO  JERUSALEM.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Christ  sends  two  Apostles  to  bring  to 
Him  an  ass  and  her  foal.  The  Apostles  accompany 
Him  as  He  goes  towards  the  city  mounted  upon  the 
ass;  and  as  He  drew  nigh  crowds  came  out  to  meet 
Him,  and  spread  out  clothes  and  palm  branches  on  the 
road,  and  cried  out,  Hosanna  to  the  Son  of  David. 

Prelude  2. — We  may  imagine  the  road  by  Bethphage, 
and  the  slopes  of  Olivet  over  the  Cedron  into  the  city. 

1  "Then  Jesus  sent  two  of  His  disciples,  saying  to  them  :  Go  into  the 
village  that  is  over  against  you,  and  you  shall  find  an  ass  tied,  and  a  colt 
with  her ;  loose  them  and  bring  them  to  Me.  And  if  any  man  shall  say 
anything  to  you,  say  ye,  that  the  Lord  hath  need  of  them  :  and  forthwith 
he  will  let  them  go.  .  .  .  And  the  disciples  did  as  Jesus  commanded  them. 
And  they  brought  the  ass  and  the  colt,  and  laid  their  garments  upon  them, 
and  made  Him  sit  thereon.  And  a  very  great  multitude  spread  their 
garments  in  the  way ;  and  others  cut  boughs  from  the  trees,  and  strewed 
them  in  the  way.  And  the  multitudes  that  went  before  and  followed,  cried, 
saying  :  Hosanna  to  the  Son  of  David  :  Blessed  is  He  that  cometh  in  the 
name  of  the  Lord  :  Hosanna  in  the  highest."  (St.  Matt.  xxi.  i — 9.) 

"And  it  came  to  pass  when  He  was  come  nigh  to  Bethphage  and 
Bethania  unto  the  mount  called  Olivet,  He  sent  two  of  His  disciples.  .  .  . 
And  as  they  were  loosing  the  colt,  the  owners  thereof  said  to  them.  Why 
loose  you  the  colt?  But  they  said  because  the  Lord  hath  need  of  him. 
And  they  brought  him  to  Jesus.  And  casting  their  garments  on  the  colt, 
they  set  Jesus  thereon.  And  as  they  went  they  spread  their  clothes  in  the 
way  .  .  .  and  the  whole  multitude  of  His  disciples  began  with  joy  to  praise 
God  with  a  loud  voice,  for  all  the  mighty  works  they  had  seen,  saying, 
Blessed  be  the  King  who  cometh  in  the  name  of  the  Lord,  peace  in  Heaven 
and  glory  on  high.  And  when  He  drew  near,  seeing  the  city  He  wept  over 
it."  (St.  Luke  xix.  29 — 41.) 


TRIUMPHAL  ENTRY  INTO  JERUSALEM.  341 

Prelude  3. — Let  us  beg  what  we  wish,  namely,  to 
know  our  Lord  in  this  mystery,  that  we  may  thereby 
love  Him  the  more  and  may  be  stimulated  to  a  closer 
imitation  of  Him. 

Point  I. — Our  Lord  sends  for  the  ass  and  colt.  The 
reason  which  prompted  our  Lord  to  make  this  strange 
triumphal  entry  into  Jerusalem,  was  not  a  desire  of 
worldly  honour,  or  of  the  praise  or  esteem  of  men,  for 
He  knew  how  fickle  and  inconstant  it  is,  and  would  be 
in  His  regard,  seeing  that  in  a  few  days  their  triumphant 
greeting  would  be  changed  into  the  cry,  '•  Away  with 
Him,  crucify  Him."  No,  He  would  fulfil  the  prophecy 
of  Zachary :  "  Shout  for  joy,  O  daughter  of  Jerusalem. 
Behold  thy  King  cometh  to  thee,  the  Just  and  Saviour  : 
He  is  poor  and  riding  upon  an  ass,  and  upon  a  colt,  the 
foal  of  an  ass,"  ^  and  by  this  would  prove  that  He  was 
the  Messiah,  the  Son  of  David,  so  that  if  they  refused 
to  beHeve  in  Him,  they  would  be  inexcusable.  More- 
over, He  would  also  show  them  that  His  was  no 
temporal  sovereignty  or  earthly  greatness,  but  a  spiritual 
kingship  over  the  souls  of  men.  Earthly  monarchs 
enter  upon  their  royalty  amid  displays  of  pomp  and 
stately  pageantry;  not  so  our  Lord  and  King,  who 
enters  the  royal  city  poor  and  lowly,  meek  and  gentle, 
seated  on  an  ignoble  beast,  with  a  handful  of  uncouth 
fishermen  for  His  retinue,  and  a  crowd  of  poor  men  and 
boys  to  welcome  Him,  waving  the  branches  of  palm  or 
olive  to  do  Him  reverence.  All  this  homage,  too, 
was  paid  voluntarily,  spontaneously,  and  without  any 
bribery  or  previous  concert  or  agreement. 

Our  Lord  gave  also  various  proofs  of  His  Divinity, 
for  besides  fulfilling  the  inspired  prophecy  of  Zachary, 
He  knew  that  the  Apostles  were  to  find  the  ass  and  her 
foal  as  He  directed,  He  asserted  His  absolute  dominion 
over  all  creatures  by  ordering  the  animals  to  be  brought 
1  Zach.  ix.  9. 


342  THE  SECOND    WEEK. 

to  Him.  Let  us  admire  the  simplicity  and  blind  obedi- 
ence of  the  Apostles,  who  unhesitatingly  carried  out 
their  instructions.  With  what  spirit  do  we  carry  out 
the  orders  of  those  whom  God  has  placed  over  us  ?  Is 
it  one  of  unquestioning  simplicit}^  or  do  we  examine 
and  criticise  those  orders,  make  objections  or  difficulties, 
on  the  ground  of  health  or  incompetence,  &c.,  and  then 
when  we  have  bent  the  Superior's  will  to  our  own, 
flatter  ourselves  that  we  are  obedient,  and  murmur  or 
complain  if  success  does  not  attend  upon  us.  It  is  not 
such  obedience  that  will  speak  victories. 

Pomt  2. — He  rides  the  ass,  which  the  Apostles  had 
covered  with  their  garments.  Let  us  contemplate  our 
King,  the  King  of  the  universe  and  of  the  ages,  seated 
upon  an  ass,  whose  trappings  were  the  worn-out 
garments  of  some  of  His  Apostles.  How  perfectly 
harmonious  and  consislent  is  the  picture.  The  humility, 
simplicity,  and  poverty  of  Jesus  would  ill  accord  with 
any  vain  show,  even  though  it  were  under  the  pretext 
of  God's  glory,  or  to  uphold  His  own  dignity :  it  would 
be  a  contradiction  of  all  that  He  had  always  taught  by 
word  and  example  concerning  the  excellence,  beauty, 
and  necessity  of  the  virtue  of  humility.  Moreover,  true 
genuine  worth  and  nobility  are  attached  to  the  practice 
of  this  virtue  by  all  men  of  sound  judgment :  true  merit 
does  not  stand  in  need  of  outward  show  or  grand 
display,  which  are  the  outward  trappings  employed 
by  conscious  undesert  to  hide  hollow  pretension.  How 
well  all  the  greatest  saints  have  learnt  and  practically 
understood  this  lesson  given  us  b}^  our  Lord.  Hence 
those  who  have  signalized  themselves  in  saving  souls 
have  been  men  who  sincerely  loved  abjection,  self- 
abasement,  and  humiliation.  Let  us  admire  the  meek- 
ness, sweetness,  and  amiability  of  our  humble  Saviour, 
by  which  the  multitude  is  attracted  to  Him.  The  great 
ones  of  this  world  flatter  themselves  that  ,they  promote 


TRIUMPHAL   ENTRY  INTO  JERUSALEM.  343 

their  authority  and  influence  by  a  cold,  stiff,  and  haughty 
manner,  whereas  it  is  by  an  unassuming  and  humble 
demeanour  that  real  confidence,  reverence,  and  love  are 
to  be  won.  Let  us  then  earnestly  beg  of  Jesus  to  grant 
us  this  grace,  that  we  may  learn  of  Him  to  be  truly 
meek  and  humble  of  heart.  Let  us  also  contemplate 
the  affectionate  devotedness  of  the  Apostles,  and  with 
what  joy  they  take  off  their  outside  garments  and 
arrange  them  on  the  back  of  the  ass  to  form  a  seat  for 
their  beloved  Lord.  Though  they  were  poor  and  well 
worn,  stiir  our  Lord  was  well  pleased,  for  they  were  the 
best  which  His  poor  disciples  had  to  give,  and  He 
estimates  the  disposition  of  the  giver,  not  the  thing< 
given,  as  we  know  from  the  widow's  mite,  when  she 
offered  it,  it  was  all  she  possessed,  in  the  Temple. 

Point  3. — The  people  spread  their  garments  on  the 
road,  &c.,  and  hail  Him  as  the  Son  of  David.  Let  us 
contemplate  the  persons  who  make  up  the  crowd  ;  they 
are  poor,  simple  men  and  boys,  who  have  heard  of 
the  wonderful  works  of  Jesus,  and  especially  of  His 
raising  Lazarus  from  the  dead ;  and  they  are  carried 
away  by  enthusiasm  at  seeing  His  kind,  gentle,  and 
modest  bearing :  there  are  some  Pharisees,  too,  proud, 
incredulous,  inveterate  foes,  full  of  contempt  for  the 
low  people  and  of  hatred  for  Jesus :  there  are  the 
Apostles,  with  hearts  filled  with  mixed  feelings  of  joy 
and  fear,  wondering  how  all  this  is  to  end. 

Let  us  listen  to  the  triumphant  shouts  of  greeting 
and  of  blessing  that  fill  the  air:  "  Hosanna  to  the  Son 
of  David,"  "  God  save  the  Son  of  David,  God  save  the 
Messiah."  How  little  they  thought  what  would  happen 
within  the  next  five  days.  Their  cry  would  be  changed 
into,  "Away  with  Him,  crucify  Him;"  and  His  triumph 
would  be  succeeded  by  a  cruel  and  ignominious  death 
upon  the  Cross.  From  this  let  us  at  last  learn  what 
value  to   attach  to  the   praise   or   esteem  of  men,  to 


344  THE  SECOND    WEEK. 

worldly  honour  or  glory.  It  is  short-lived  as  the  flower, 
fickle  as  the  ever-changing  wind.  All  this  our  Jesus 
knew,  and  His  outward  calm  but  ill-concealed  the 
pangs  of  His  Blessed  Heart  at  the  blindness,  sinful- 
ness, and  infidehty  of  the  inhabitants  of  Jerusalem  for 
whom  He  was  going  to  lay  down  His  life,  at  the 
thought  of  the  terrible  destruction  that  would  shortly 
befall  that  doomed  city,  and  the  fearful  massacre  or 
captivity  of  those  for  whom  He  laboured  and  suffered 
in  vain. 

'•  Blessed  is  He  that  cometh  in  the  name  of  the 
Lord."  Yes,  truly  blessed  by  the  Father  who  sent 
Him  to  give  peace  and  blessing  to  mankind ;  blessed  in 
Himself  as  the  Eternal  Son  of  God;  blessed  in  His 
Human  Nature,  which  was  full  of  all  perfections ; 
blessed  in  His  Incarnation,  coming  amongst  us  to  bring 
us  tidings  of  peace  and  of  all  good  things ;  blessed, 
indeed,  for  through  Him,  by  Him  alone,  have  all 
blessings  been  conferred  upon  mankind  in  time  and  in 
eternity. 

Let  us  make  a  colloquy  to  our  Blessed  Lord,  asking 
Him  to  give  us  grace  to  follow  Him  now  on  His 
progress  to  Calvary,  to  bless  us  with  courage  and 
fortitude  amidst  the  trials  which  await  us.  Say  the 
Anima  Christi,    End  with  **  Our  Father." 


ON  THE  PREACHING   IN  THE  TEMPLE.  345 


ON  THE  PREACHING  IN  THE  TEMPLE.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — St.  Luke  tells  us  that  Jesus  proceeded 
straight  to  the  Temple  on  entering  the  city,  and  going 
in,  He  began  to  cast  out  them  that  sold  therein  and 
them  that  bought,  saying  to  them :  It  is  written,  My 
house  is  a  house  of  prayer.  But  you  have  made  it  a 
den  of  thieves.  And  He  was  teaching  daily  in  the 
Temple :  and  all  the  people  were  very  attentive  to  hear 
Him. 

Prelude  2. — Let  us  in  imagination  take  up  our 
position  in  the  Temple  court. 

Prelude  3. — Let  us  beg  what  we  desire,  which  is  a 
more  perfect  knowledge  and  love  of  our  Blessed  Lord, 
our  King  and  Leader,  that  we  may  be  ever  faithful  to 
His  teaching  and  example. 

Point  I. — ^Jesus  enters  the  Temple,  &c.  Let  us 
accompany  our  Lord  as  He  passes  with  the  crowd 
through  the  streets  until  He  approaches  the  Temple. 
Whither  else  was  He  to  go  ?  He  was  acclaimed  as 
King,  and  as  ''such  was  He  appointed  by  His  Father 
over  Sion  His  holy  mountain." 2  Rightly  then  He  goes 
to  His  own  palace ;  He  is  the  one  great  High  Priest 
according  to  the  order  of  Melchisedech,^  hence  the 
Temple  is  the  befitting  place  for  Him  ;  He  is  God,  and 
justly  then  did  He  go  to  the  Temple  consecrated  to 
His  worship,  to  drive  from  thence  those  who  sacri- 

1  "And  entering  into  the  Temple,  He  began  to  cast  out  them  that 
sold  therein,  and  them  that  bought,  saying  to  them:  It  is  written,  My 
house  is  a  house  of  prayer.  But  you  have  made  it  a  den  of  thieves.  And 
He  was  teaching  daily  in  the  Temple.  And  the  Chief  Priests,  and  the 
scribes,  and  the  rulers  of  the  people,  sought  to  destroy  Him.  For  all  the 
people  were  very  attentive  to  hear  Him."  (St.  Luke  xix.  45 — 48.) 

2  Psalm  ii.  6.  3  Psalm  cix.  4. 


346  THE  SECOND    WEEK. 

legiously  were  profaning  it.  We  may  behold  Him 
inflamed  with  holy  zeal  for  this  house  of  God  ;i  full  of 
Divine  wrath ;  with  more  than  human  majesty  and 
power  depicted  on  His  countenance,  as  He  gazes  on 
the  noisy,  jostling  crowd  of  traders  who  were  profaning 
the  sacred  place ;  on  fire  with  holy  indignation  at  the 
perfidious  Scribes  and  Pharisees,  slaves  of  avarice, 
robbery,  and  hypocrisy,  who,  caring  nothing  for  the 
welfare  of  the  poor,  imposed  heavy  burdens  on  them 
by  their  extortions.  Let  us  contemplate  Him  boldly 
rebuking  them  for  their  crime  in  turning  His  house, 
which  was  destined  for  a  house  of  prayer,  into  a  den  of 
thieves  and  rogues.  He  takes  up  the  cause  of  the  poor, 
and  denounces  the  wretched  guardians  of  the  Temple, 
who  through  love  of  gold  and  to  increase  the  means  of 
self-indulgence  are  willing  to  sacrifice  the  due  honour 
and  worship  of  God.  From  this  let  us  learn  to  beware 
of  a  desire  for  riches,  which  is  the  fruitful  source  of 
many  miseries.  Let  us  learn  to  love  poverty,  and  as 
far  as  is  consistent  with  our  state  to  make  this  love 
practical,  by  the  exercise  of  it  in  our  daily  lives.  "The 
desire  of  money  is  the  root  of  all  evils ;  which  some 
coveting  have  erred  from  the  faith,  and  have  entangled 
themselves  in  many  sorrows."  ^  This  we  see  in  the 
history  of  the  Church,  not  only  by  the  prevarications 
of  some  of  its  teachers,  but  also  by  the  loss  of  fervour 
in  those  consecrated  to  God  in  Religion  and  by  the 
consequent  necessity  of  reformation  or  at  times  of 
dismembership.  "  For  they  that  will  become  rich,  fall 
into  temptation,  and  into  the  snare  of  the  devil,  and 
into  many  unprofitable  desires,  which  drown  men  into 
destruction  and  perdition."  ^  Hence  also  arise  desires 
of  comforts,  conveniences,  and  imaginary  necessities  as 
to  food,  clothing,  accommodation,  recreation,  and  such 

1  Psalm  Ixviii   lo. 
2  I  Timothy  vi.  lo.  3  j  Timothy  vi.  9. 


ON   THE  PREACHING   IN   THE   TEMPLE.  347 

things,  which  are  quite  inconsistent  not  only  with 
rehgious  hfe,  but  with  the  sacred  ministry.  They  that 
seek  after  the  commodities  of  Hfe,  fly  from  labour, 
spend  their  days  in  trifles,  shirk  all  that  is  disagreeable ; 
and  men  seeing  this,  lose  all  respect  for  or  confidence 
in  them,  to  the  great  ruin  of  souls.  Whereas  those 
who  in  their  dress,  food,  and  manner  of  life  are  lovers 
of  poverty,  excite  admiration,  confidence,  and  love,  and 
win  great  influence  over  the  souls  of  their  fellow- 
men. 

Poiiit  2. — He  was  teaching  daily  in  the  Temple. 
The  Heart  of  Jesus  yearned  for  the  promotion  of  His 
Father's  glory,  for  the  establishment  of  His  Kingdom 
in  the  souls  of  men,  and  for  their  eternal  salvation ; 
the  spirit  of  zeal  and  charity  penetrated  Him  through 
and  through :  it  gave  Him  no  rest  during  the  day,  it 
caused  Him  to  spend  the  hours  of  night  in  prayer. 
With  the  early  morning  He  presented  Himself  in  the 
courts  of  the  Temple,  where  the  people  collected  round 
Him  and  He  gave  them  instruction.  His  teaching  was 
as  simple  as  it  was  divine.  He  made  no  use  of  the 
flowers  of  rhetoric  nor  of  the  devices  of  oratory,  but 
inculcated  moral  duties  and  dogmatic  truth  with  that 
simplicity,  gravity,  and  clearness  which  was  calculated 
to  influence  the  soul  rather  than  gratify  the  curiosity 
or  flatter  the  senses  of  His  audience,  by  indulging  in 
oratorical  vanity. 

By  this  our  Lord  would  give  a  lesson  to  those  who, 
under  the  pretext  of  preaching  His  Word,  preach  their 
own,  seeking  themselves  and  not  the  interests  of  Jesus 
Christ,  to  the  detriment  of  their  own  and  their  neigh- 
bour's souls.  How  diflerent  from  the  Apostle  who  says 
of  himself,  '*  And  I,  brethren,  when  I  came  to  you, 
came  not  in  loftiness  of  speech  or  of  wisdom,  declaring 
unto  jou  the  testimony  of  Christ.  For  I  judged  not 
myself  to  know  anything  ^mong  you,  but  Jesus  Christ, 


348  THE  SECOND    WEEK. 

and  Him  crucified;  "^  and  again,  **For  Christ  we  are 
ambassadors,  God  as  it  were  exhorting  by  us."  2  In 
these  passages  he  lays  down  the  subject-matter  of 
our  teaching,  and  at  the  same  time  the  manner  in 
which  it  is  to  be  imparted,  that  is  to  say,  after  the 
manner  of  Christ.  Let  us  beware,  as  St.  John 
Chrysostom  counsels,  of  turning  our  preaching  into  an 
occasion  of  sacrilege,  ''adulterating  the  Word  of  God."-^ 
Let  us  convince  ourselves  that  the  more  intimately 
we  know  Jesus,  the  more  intensely  we  love  Him,  the 
greater  will  be  our  influence  in  teaching  and  in  drawing 
souls  to  love  and  imitate  Him.  Jesus  "  taught  every 
day,"  throughout  the  day :  His  love  for  the  souls  of 
men  and  for  the  glory  of  His  Father  ever  impelling 
Him  to  it.  This  spirit  animated  His  Apostle  :  *'  For  if 
I  preach  the  Gospel  it  is  no  glory  to  me :  for  a  necessity 
lieth  upon  me ;  for  woe  is  unto  me,  if  I  preach  not  the 
Gospel;"*  but  this  is  quite  impossible  to  one  who 
spends  his  time  in  balancing  or  rounding  off  sounding 
periods,  and  amassing  together  flowers  of  rhetoric  to 
evoke  admiration  and  please  the  eyes  and  ears  of  his 
listeners.  Let  us  then  avoid  in  our  teaching  all  vanity, 
levity,  arrogance,  affectation,  far-fetched  nicety  of 
expression,  angry  denunciation  or  scurrility,  all  of 
which  ill  beseem  one  who  is  an  ambassador  of  Christ, 
and  *'  by  whom  Christ  Himself  exhorteth." 

Point  3. — When  He  finished  preaching  He  returned 
to  Bethania.  The  Evangelist,  St.  Luke,  tells  us  that 
He  preached  during  the  day,  but  at  night  He  went  out 
of  the  city,  and  St.  Matthew  tells  us  that  He  went  to 
Bethania.  Though  the  people  gathered  round  Him 
from  the  early  morning  to  listen  to  Him,  though  they 
had  triumphantly  welcomed  Him  into  the  city,  yet 
there  was  no  one  who  proffered  Him  hospitality,  but 

\  1  Cor.  ii.  I,  2,  2  2  Cor.  v.  so.  ^  2  Cor.  ii.  171 

^  I  Ccrij  ix.  x6» 


THE  PUBLIC  LIFE  OF  OUR  LORD.  349 

He  must  go  and  pass  the  night  on  Mount  Olivet  or 
must  go  for  shelter  all  the  way  to  the  house  of  Lazarus 
in  Bethania :  nor  was  there  any  one  to  break  bread 
with  Him.  Let  us  learn  a  lesson  how  to  value  the 
applause  of  men  and  the  acclamation  of  the  crowd ; 
let  us  learn,  too,  the  selfishness,  ingratitude,  and 
thoughtlessness  of  the  world,  which  will  allow  us  to 
labour  and  wear  ourselves  out  for  its  benefit,  but  often 
will  not  so  much  as  give  us  shelter  or  food  to  appease 
our  hunger.  Let  us  then  rejoice  to  be  found  worthy 
to  share  in  this  treatment  which  Jesus  received,  and 
for  His  sake  to  undergo  neglect,  contumely,  and  the 
pinchings  of  poverty. 

Let  us  make  a  fervent  colloquy,  and  end  with  "Our 
Father." 


THE   PUBLIC   LIFE   OF   OUR   LORD 
IN   GENERAL. 

As  it  is  impossible  to  enter  into  contemplation  on 
all  the  mysteries  of  the  Public  Life  of  our  Blessed 
Lord,  we  will  resume  under  one  exercise  the  more 
general  examples  and  principles  which  may  be  drawn 
from  a  consideration  of  them  in  detail. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  recall  how  Jesus  our  Lord,  after 
His  prayer,  fasting,  and  temptations  in  the  desert, 
entered  upon  the  great  work  which  He  had  come  to  do, 
and  for  three  and  a  half  years,  amidst  labours  and 
fatigues,  worked  for  the  conversion  of  the  world. 

Prelude  2. — Let  us  imagine  the  cities  of  Palestine, 
its  towns  and  villages,  through  which  He  journeyed 
preaching  His  Gospel,  and  wrought  innumerable  prodi- 


350  THE   SECOND    WEEK. 

gies  and  benefits  in  favour- of  all,  prompted  in  all  things 
by  the  glory  of  His  Father  and  by  His  love  of  souls. 

Prelude  3. — Let  us  beg  light  to  understand  the 
lessons  and  examples  of  apostolic  virtue  which  our 
Lord  has  given  us,  and  the  grace  to  reduce  them  to 
practice  according  to  our  state. 

Point  I. — Let  us  consider  how  our  Lord  prepared 
for  His  Public  Life,  (a)  To  this  end  He  directed  the 
exercise  of  all  the  private  virtues  of  His  home-life  of 
thirty  years,  {p)  He  would  enter  upon  it  by  an  astound- 
ing act  of  humility  and  would  be  reputed  among  sinners. ^ 
(y)  And  when  Heaven  interposed,  He  withdrew  at  once 
into  the  desert,  there  to  fast  and  pray.  Who,  then, 
will  consider  it  too  much  to  devote  years  to  study  and' 
exercises  of  piety,  to  scrupulous  preservation  of  purity 
and  cultivation  of  all  virtues,  to  make  himself  fit  for 
such  an  exalted  vocation  as  the  priesthood  ?  No  one 
is  formed  on  a  sudden  as  a  statue  of  bronze,  but  it  is 
by  repeated  blows  of  hammer  and  chisel,  as  a  statue  of 
stone  or  marble.  And  this  should  continue  even  after 
we  have  entered  upon  the  priesthood,  if  we  mean  to  be 
efficient  ministers  for  God's  glory;  which  can  never  be 
unless  wq  promote  it  first  in  our  own  souls.  Let  us 
see  what  is  our  disposition  in  regard  of  poverty ;  how 
we  are  aff"ected  to  Immiliations,  the  only  way  to  acquire 
humility ;  how  we  accept  of  occasions  of  mortifying 
ourselves,  and  of  resisting  our  inclinations  to  dissipation 
and  to  display.  Alas!  how  much  there  is  in  us  to  be 
corrected  under  all  these  respects !  How  light  we 
make  of  time  and  of  the  means  for  acquiring  the  know- 
ledge and  solid  virtues  which  are  necessary  for  all  those 
who  would  promote  the  cause  of  God  and  the  Kingdom 
of  Christ  in  others. 

Point  2. — How  Christ  conducted  Himself  in  His  Public 
Life. — (a)  In  ever37thing  He  did  or  said  He  was  animated 
1  St.  Matt.  iii.  13. 


THE  PUBLIC   LIFE   OF  OUR   LORD.  351 

with  one  intention,  namely,  His  Father's  glory  and  the 
good  of  souls,  ignoring  Himself,  His  own  convenience, 
interest,  or  glory.  {(3)  He  chose  as  companions  simple, 
docile,  and  poor  men,  who  according  to  the  estimation 
of  the  world  were  miserable,  and  unfit  to  help  Him. 
(y)  He  laboured  chiefly  among  the  rude,  illiterate,  and 
poor.  With  Him  there  was  no  preference  for  the  rich, 
the  noble,  the  learned — if  He  had  a  preference  it  was 
for  children,  and  for  those  despised  by  the  world. 
(8)  His  manner  had  no  affectation  of  learning,  nor 
effort  at  pleasing  the  ear,  but  He  propounded  simply 
the  eternal  truths,  truths  eminently  useful  to  the  soul, 
but  by  no  means  flattering  to  the  senses ;  in  language 
familiar  and  adapted  to  the  capacity  of  the  lowliest, 
making  use  of  parables,  similes,  and  examples.  He 
won  all  hearts  by  His  affability  and  benevolence,  and 
inspired  the  greatest  sinners  with  hoi}'  confidence.  He 
was  never  harsh  but  to  the  obstinate,  the  proud,  or  the 
hypocrite ;  but  to  all  others  He  was  sweetness  'and 
charity  itself,  and  tenderly  considerate  and  compas- 
sionate, (e)  His  every  step  was  marked  by  words  and 
deeds  of  kindness.  (^)  For  Himself  He  cared  nothing 
— He  was  houseless  and  homeless ;  for  food  He 
depended  on  charity ;  and  His  dress,  though  decent, 
was  that  of  a  poor  man.  Nor  did  He  ever  preach  what 
He  did  not  first  practise  Himself,  a  necessary  condition 
of  real  success. 

Point  3. — What  are  the  fruits  with  ivhich  His  labours 
were  requited? — Certainly  they  are  vast,  and  co-extensive 
in  time  and  place  with  the  world  itself,  since  the  coming 
and  preaching  of  our  Lord :  but  these  have  been  the 
result  of  the  labours  of  His  instruments.  During  His 
Life  He  had  only  a  few  followers,  and  they  were 
commonly  poor — crowds  gathered  to  listen  to  Him,  but 
the  result  was  inconsiderable.  Again,  His  labours  were 
requited  generally  with  contradictions,  persecutions,  and 


352  THE  SECOND   WEEK. 

insults,  &c.,  these  from  jealous  priests,  from  envious 
Scribes  and  Pharisees,  from  princes  and  worldly  slaves 
of  passions — towards  all  of  whom  He  combined  the 
prudence  of  the  serpent  with  the  simplicity  of  the  dove. 
Let  us  remember  that  if  they  thus  persecuted  the 
Master,  they  will  likewise  do  the  same  for  us.  This  is 
the  surest  sign  of  real  zeal,  and  of  our  producing  fruit 
in  souls.  Let  us  dread  applause  and  approbation.  It 
is  the  worst  sign  which  can  attend  our  labours,  and  let 
us  rather  rejoice  and  exult  when  men  shall  persecute  us. 
End  with  colloquy  and  the  "  Our  Father." 


THE    THIRD    WEEK. 


INTRODUCTION. 


Note. — i.  In  the  preceding  contemplations,  and 
especially  in  those  of  the  "Kingdom  of  Christ"  and 
"  Two  Standards,"  we  have  been  labouring  to  acquire 
the  spirit  embodied  in  the  third  degree  of  humility  as 
taught  us  by  the  lessons  and  actions  of  our  Blessed  Lord  ; 
a  spirit  which  is  the  securest  disposition  for  making  a 
good  election  ;  and  thus  we  have  reached  the  summit, 
so  to  speak,  of  the  Spiritual  Exercises.  The  rest  of  the 
Exercises  of  the  third  and  fourth  parts,  are  intended 
mainly  to  confirm  and  strengthen  us  in  it.  This  is 
the  folly  of  the  Cross,  which  is  briefly  laid  down  by 
St.  Ignatius  in  the  eleventh  and  twelfth  Rules  of  the 
Summary  of  the  Constitutions  of  his  Society.^ 

2.  We  may  further  observe,  that  in  the  second 
part  we  learn  to  detach  ourselves  from  all  inordinate 
affection  for  riches,  honour,  and  all  exterior  things, 
whereas  in  this  third  part,  v/e  cut  off  all  affection  for 
ourselves  and  all  forms  of  self-love,  so  as  to  embrace 
willingly  any  form  of  suffering,  which  whoever  is 
determined  to  be  a  true  friend  of  Jesus  Christ  must 
expect,  for  all  who  live  piously  in  Christ  Jesus  must 
suffer  persecution.2 

3.  The  subject  of  the  Passion  may  be  meditated 
from  various  points  of  view.   Thus  it  may  be  considered 

1  Direct,  xxxv.  3  2  Timothy  iii.  12. 

X 


354  T^HE  THIRD    WEEK. 


as  throwing  a  lurid  light  on  the  horrible  nature  and 
malice  of  sin,  and  on  the  passions  which  by  indulgence 
lead  to  sin. 

It  gives  also  a  most  sublime  idea  of  the  dignity  of 
the  human  soul,  and  what  is  the  price  of  its  salvation. 
We  see  in  it  the  grandeur  and  the  infinite  nobility  of 
character  of  Jesus  Christ,  who  out  of  love  for  us,  by 
His  own  free  choice  and  solely  for  our  advantage,  elected 
to  suffer  the  torments,  disgrace,  and  death  of  the  Cross. 
It  is  from  this  last  point  of  view  that  we  should  here 
contemplate  the  mysteries  of  His  Passion,  thereby  to 
arouse  in  ourselves  a  spirit  of  love  and  generosity  which 
will  nerve  us  to  make  cheerfully  the  sacrifice  which  we 
have  resolved  upon  in  the  election  which  we  have 
made. 

4.  The  better  to  appreciate  the  sublimity  of  love 
and  of  sacrifice  of  Jesus  Christ  for  us  in  these  mysteries, 
and  the  obligation  of  our  making  a  due  return,  St. 
Ignatius  adds  three  fresh  points  in  the  fiieditations. 
Besides  considering  the  person,  words,  and  actions 
involved  in  each  mystery,  we  are  to  add  in  each  point 
the  consideration  of  what  He  suffers  and  wishes  to 
suffer ;  how  His  Divinity  conceals  itself,  except  to 
enable  Him  to  suffer  more ;  and  how  He  suffers  all  this 
for  me. 

The  Divinity  of  our  Lord  during  His  Passion 
suspended  its  influence,  except  in  so  far  as  to 
intensify  His  sufferings  by'  the  dignity  of  His 
Personality  and  by  the  extreme  delicacy,  sensitiveness, 
and  tenderness  of  the  Body  which  He  had  assumed; 
as  also  to  enable  His  Humanity  to  endure  what  would 
otherwise  have  caused  His  Human  Nature  to  succumb, 
and  to  intensify  the  faculties  of  His  Soul  to  appreciate 
His  torments  the  more  keenly. 

All  His  sufferings,  too,  were  freely  accepted  and 
welcomed,  not  only  for  mankind  in  the  mass,  but  for 


INTRODUCTION.  355 


•each  of  us  individually,  as  St.  Paul  tells  us,  and 
consequently  each  man  must  hold  himself  responsible 
for  the  whole  of  what  our  Lord  endured.^ 

5.  From  these  considerations  there  will  be  produced 
in  the  soul  a  feeling  of  sympathy,  of  sorrow,  and  of 
compassion,  a  desire  to  drink  also  of  His  chalice,  and 
to  imitate  His  resignation,  charity,  and  humility,  and 
those  other  virtues  which  He  displayed  in  His  sufferings. 

6.  We  must  also  bear  in  mind  that,  as  regards  each 
of  His  bodily  torments.  He  endured  them  interiorly 
from  the  moment  of  His  Conception  until  His  Passion 
and  Death. 

7.  In  considering  who  it  is  that  suffers,  we  have  to 
recall  not  only  His  infinite  perfections  in  His  Divine 
Nature,  but  also  as  He  is  Man :  His  royal  descent,  His 
reputation  for  power,  holiness,  and  wisdom.  His  being 
universally  known  by  all  classes,  His  fame  as  a  Wonder- 
worker and  Prophet,  His  tender  sensitiveness  to  pain, 
to  cruelty,  ingratitude,  and  injustice,  &c. 

8.  As  to  the  disposition  with  which  He  suffered,  we 
must  reflect  that  it  was  freely  and  out  of  love  for  His 
Father  and  for  us  individually,  and  that  His  desire  of 
sufferings  was  greater  than  what  He  either  did  or  could 
suffer. 

9.  In  this  third  part  the  second  Addition  must  be 
changed.  As  soon  as  we  awake  we  must  consider  what 
we  are  about  to  do,  recalling  the  subject  of  our  medita- 
tion, and  whilst  dressing  and  washing  we  must  excite 
ourselves  to  sorrow  and  compassion  for  the  great 
sorrow  and  sufferings  of  Christ  our  Lord.  As  to  the 
sixth  Addition,  we  must  turn  away  from  all  thoughts 
calculated  to  exhilarate  us,  even  though  good  and  holy, 
and  occupy  our  minds  v/ith  the  memory  of  the  sad 
-events  and  labours  and  pains  of  our  Blessed  Lord, 
thereby  to  promote  in  ourselves  kindred  sentiments  out 

1  Galat  ii.  20. 


356  THE   THtRD    WEEK. 

of  love  and  gratitude  and  sympathy  for  Him.  With 
regard  to  the  tenth  Addition,  we  must  join  our  penances 
and  sufferings  with  those  of  our  God  and  Lord,  offering 
them  up  to  Him  in  a  spirit  of  love  and  gratitude  for 
what  He  is  suffering  for  us,  and  out  of  a  desire  to  keep 
Him  company  in  His  torments  and  Death  so  freely 
undergone  for  our  sakes. 

10.  In  the  contemplations  of  the  Passion,  St.  Ignatius 
puts  Jesus  before  us  as  a  model  of  the  third  degree  of 
humility,  inasmuch  as  He  chooses  by  preference  labours, 
watchings,  the  crushing  out  of  the  rebellion  of  the  flesh, 
of  the  senses,  and  of  worldly  love,  and  substitutes  in 
place  of  the  latter,  poverty,  ignominy,  sorrow,  and  pain. 

It  will  be  a  help  to  us  in  these  contemplations  also 
to  ponder  the  sentiments  of  our  Lord  in  regard  of  the 
four  classes  of  creatures  mentioned  in  the  "  Foun- 
dation," about  which  we  were  to  make  ourselves 
practically  indifferent. ^ 

11.  It  is  to  be  noticed,  as  has  been  before  declared, 
that  in  our  colloquies  we  ought  to  reason  and  make  our 
petitions  according  to  the  subject-matter  of  the  con- 
templation, and  according  as  we  find  ourselves  affected 
by  desolation  or  consolation  ;  also  as  we  desire  some 
special  virtue  or  to  dispose  ourselves  for  some  particular 
sacrifice :  finally,  we  should  ask  for  what  we  most 
earnestly  desire  regarding  any  particular  matter. 
Moreover,  we  may  make  either  one  colloquy,  or 
according  to  the  subject-matter  and  our  devotion, 
three  colloquies :  one  to  the  Mother,  a  second  to  her 
Son,  and  a  third  to  the  Heavenly  Father,  in  the  form 
laid  down  in  the  Contemplation  of  "  Two  Standards." 

1  Conf.   ConstH.  S.J.  part  vi.  c.  4,  and  Rules  of  Sum.  xi.  'xii.   xxiii. 
xxiv.  XXV. 


THE   LAST  SUPPER.  357 


THE   LAST   SUPPER.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Let  us  recall  the  history  how  our  Lord 
took  supper  with  His  Apostles  on  the  paschal  lamb ; 
after  which  He  washed  their  feet,  and  then  instituted 
the  Most  Adorable  Sacrament  of  His  Body  and  Blood. 

Prelude  2. — Let  us  imagine  ourselves  present  in  the 
Supper-room,  and  observing  all  that  is  said  and  done. 

Prelude  3. — Let  us  entreat  of  our  Lord  to  excite  in 
our  hearts  suitable  sentiments  of  admiration,  sorrow, 
confusion,  and  gratitude  towards  Him  who  for  our  sins 
is  about  to  undergo  His  Passion. 

P-oint  I. — As  His  Passion  drew  near,  our  Lord 
frequently  referred  in  His  discourses  with  His  Apostles 
to  the  sufferings  which  awaited  Him  in  Jerusalem ; 
and  once  when  Peter  would  dissuade  Him  from  them, 
He  gained  the  reproach  of  the  tempter :  Vade  post  me 
.  .  .  scandalum  es  mihi.  Now,  He  goes  with  speedy 
steps  before  His  Apostles,  who  were  full  of  dread, 
knowing  the  great  risks  He  was  to  run  in  Jerusalem. ^ 
They  go  to  the  Supper-room,  which  was  ample,  stately, 
and  beautifully  set  out,  as  though  Jesus  was  going  to 

1  "And  when  the  hour  was  come,  He  sat  down,  and  the  twelve  Apostles 
with  Him.  And  He  said  to  them  :  With  desire  I  have  desired  to  eat  this 
Pasch  with  you,  before  I  suffer.  For  I  say  to  you,  that  from  this  time  I 
will  not  eat  it  till  it  be  fulfilled  in  the  Kingdom  of  God.  And  having  taken 
the  chalice,  He  gave  thanks,  and  said  :  Take  and  divide  it  among  you. 
For  I  say  to  you  that  I  will  not  drink  of  the  fruit  of  the  vine  till  the 
Kingdom  of  God  come.  And  taking  the  bread.  He  gave  thanks,  and 
brake,  and  gave  to  them,  saying  :  This  is  My  Body  which  is  given  for  you. 
Do  this  for  a  commemoration  of  Me.  In  like  manner  the  chalice  also  after 
He  had  supped,  saying  :  This  is  the  chalice,  the  new  testament  in  My 
Blood,  which  shall  be  shed  for  you,"  (St.  Luke  xxii.  14 — 23.  Comp. 
St.  Matt.  xxvi.  and  St.  Mark  xiv.) 

2  St.  Mark  x.  32. 


358  THE  THIRD    WEEK. 

celebrate  a  solemn  banquet  of  joy ;  when  the  lamb  to 
be  eaten  was  the  figure  of  His  Death;  and  He  would 
go  forth  from  that  chamber  to  begin  His  journey  to  His 
grave.  As  soon  as  all  were  seated,  He  discloses  to 
them  the  ardent  desire  of  His  Heart,^  He  tells  them  of 
the  horrid  treachery  of  which  He  is  the  victim,  and 
that,  without  any  sign  of  fear,  nay,  He  says  to  the 
traitor,  *•  What  thou  art  going  to  do,  do  quickly. "^  After 
which  He  offers  Himself  to  His  Father,  begging  that 
His  impending  Passion  and  Death  may  serve  to 
manifest  His  Divinity  and  glorify  His  Name.  Thus 
He  showed  His  vehement  longing  to  suffer  in  order 
to  accomplish  our  redemption  and  glorify  God  His 
Father. 

Let  us  learn  this  lesson,  that  pains,  torments,  and 
persecutions  ought  not  to  prove  a  source  of  dread  and 
terror  to  a  companion  of  Jesus  Christ,  but  rather  a 
subject  of  joy,  because  it  is  the  time  of  imitating  Him 
and  of  glorifying  His  Father.  Self-love,  sensuality,  and 
wordly  principles  may  say  to  us,  as  Peter  to  Jesus, 
Ahsit  a  te,  &c.,  to  dissuade  us  from  suffering;  but  Jesus 
tells  us,  Oportet  ire  ad  Jerusalem,  &c.,  it  behoveth  to  go 
to  Jerusalem  to  suffer  much  and  be  slain ;  for  whoever 
will  lead  a  perfect  life  must  encounter  crosses,  hardships, 
and  insults,  and  therefore  should  prepare  earnestly  and 
cheerfully  for  them.  Let  us  then  pray  for  such  generous 
desires,  and  offer  ourselves  in  union  with  our  Blessed 
Lord  for  whatever  sufferings  God  may  be  pleased  to 
send  us  in  regard  of  poverty,  humiliations,  and  contempt, 
or  which  our  election  may  entail,  and  which,  if  rightly 
made,  must  involve  some  sacrifice. 

Point  2. — Washing  of  Feet. — Whilst  they  were  yet  at 

supper,  our  Lord  arose,  took  off  His  upper  garment, 

put  on  an  apron,  and  of  Himself  prepares  a  vessel  of 

water,  as  if  He  were  a  servant.     Then,  kneeling  down, 

1  St.  Luke  xxii.  15.  2  St.  John  xiii. 


THE  LAST  SUPPER.  359 

He  washes  the  feet  of  each  Apostle,  and  dries  them 
with  His  Divine  hands,  nor  does  He  omit  Judas, 
though  at  the  time  He  knew  that  he  had  sold  Him  for 
five  pounds  and  would  betray  Him  with  a  kiss.  Let 
us  hear  St.  Peter,  Tu  mihi,  &c.  Tu  :  the  Son  of  God, 
the  Lord  of  the  Universe,  the  Master  of  Creation,  the 
most  holy,  the  most  noble,  the  most  worthy  of  all 
honour,  who  sittest  at  the  right  hand  of  the  Father, 
whose  footstool  are  the  Seraphim.  Mihi:  at  the  feet 
of  poor  fishermen,  ignorant,  rude  peasants,  to  wash 
them  with  His  own  almighty  hands !  Oh !  what  a 
grand  lesson  is  given  us  here  ! 

Jesus  is  about  to  enter  upon  the  fourth  great  step  in 
His  mortal  life,  and  as  He  began  with  humiliation  in 
His  Incarnation,  came  into  the  world  with  humiliation, 
commenced  His  Public  Life  with  humiliation,  so  will 
He  begin  His  Passion  with  the  same.  When  shall  we 
learn  this  first  condition  of  being  His  ?  Into  what  an 
abyss  of  self-abasement  should  not  our  pride  sink 
when  we  see  the  Lord  of  angels  and  of  men,  even  in 
their  presence  humble  Himself  so  low  through  love  for 
us  and  to  give  us  an  example  ! 

Well  might  St.  Francis  Borgia  become  quite  dazed 
after,  in  contemplation,  going  to  humble  himself  at  the 
feet  of  Judas  and  finding  himself  forestalled  by  our 
Blessed  Lord ;  and  when  asked  why  he  was  so  dis- 
tracted, should  give  for  answer  that  the  Son  of  God 
was  already  at  the  feet  of  Judas  before  him.  Let  us 
bring  home  to  ourselves  the  words,  ♦'  If  I  have  washed 
your  feet,  you  also  must  wash  one  another's  feet ;  for 
truly  the  servant  is  not  greater  than  his  master,  nor  the 
Apostle  greater  than  Him  who  sent  him."  And  truly 
knowing  this  theoretically,  we  shall  be  blessed  by 
reducing  this  knowledge  to  practice.  If  we  are  to  do 
anything  great  for  God,  or  if  we  are  to  gain  any  per- 
fection in  our  state,  we  must  lay  the  solid  foundation  of 


36o  THE   THIRD    WEEK. 

humility,  and  this  we  can  never  hope  to  attain  except 
by  acts  of  humiUation. 

Point  3. — Jesus  instihites  the  Holy  Eucharist. — Let  us 
see  our  Lord  full  of  love  for  His  own  even  to  the  last, 
taking  bread  into  His  blessed  hands  and  hfting  up  His 
eyes  to  His  Heavenly  Father,  and  with  Heart  inflamed 
with  love  for  us,  He  blessed  it  and  transubstantiated  it 
into  His  own  Body,  leaving  it  to  His  Church  in  memory 
of  His  undying  charity  towards  men.  Oh,  the  charity, 
power,  and  wisdom  of  our  Lord.  He  gives  us  Himself, 
He  could  do  no  more^ — He  gives  It  under  the  form  of 
bread  and  wine,  that  He  might  be  our  food,  and  that 
we  might  be  intimately  united  and  one  with  Him,  He 
changing  us  into  Himself,  not  we  changing  Him  into 
ourselves. 2  And  He  does  it  at  the  very  time  when 
man's  ingratitude  was  plotting  how  to  vent  the  utmost 
efforts  of  its  malice  against  Him.  Let  us  admire  the 
infinite  goodness,  liberality,  and  meekness  of  our  dear 
Lord.  What  return  can  we  make  to  Him  who  loved 
us  so,  and  who  thus  hands  Himself  over  for  us.  Is  it 
too  much  to  love  Him  truly  in  return,  to  love  only  what 

1  St.  Ignatius  in  the  third  point  of  this  meditation  says  :  "  He  instituted 
the  most  Sacred  Sacrifice  of  the  Eucharist  as  the  greatest  proof  of  His 
love,"  &c.  With  reason  does  he  call  it  the  greatest ;  for  although  our  Lord 
has  said,  "Greater  love  than  this  no  man  hath  than  that  he  lay  down  his 
life  for  his  friends,"  and  this  because  as  a  mere  man  he  has  nothing  more 
to  give,  yet  our  Lord,  who  was  God  and  Man,  could  devise  and  furnish 
greater  proof  still.  In  His  Passion  and  Death  He  sacrificed  Himself  for  us 
for  some  hours,  but  in  the  Eucharistic  Sacrifice  He  offers  Himself  with 
equal  intensity  of  love,  of  merit,  and  of  devotedness  from  the  rising  of  the 
sun  to  the  going  down  thereof,  and  He  will  continue  to  do  so  until  the  end 
of  time.  Again,  in  the  Eucharistic  Sacrifice  we  have  the  real  memorial  of 
His  Death  upon  the  Cross,  with  the  additional  privilege  of  being  able  to 
feed  upon  His  Sacred  Flesh  and  Blood,  thereby  becoming  members  of  His 
Body  and  partakers  of  His  eternal  glory.  Moreover,  He  gives  us  this  Holy 
Sacrament  notwithstanding  His  clear  foreknowledge  of  all  the  irreverences, 
outrages,  and  sacrileges  to  which  He  will  expose  Himself,  not  only  from 
heretics,  but  also  from  bad  Cathohcs. 
2  St.  Augustine. 


THE  HOLY  EUCHARIST.  361 

He  loved  ;  to  choose  for  our  portion  poverty,  contempt, 
and  humiliation  ?  to  take  the  offensive  against  carnal, 
sensual,  and  worldly  love  ?  Is  it  not  enough  to  cause 
us  to  blush  for  shame,  to  think  that  we  consider  that 
in  the  election  we  have  made  and  in  its  consequent 
sacrifice,  we  are  making  any  competent  return  for  what 
He  has  done  for  us  ?  And  what  is  our  return  to  Him 
as  regards  His  Presence  in  the  Blessed  Sacrament  ? 
With  what  coldness  and  indifference  do  we  treat  Him  ; 
how  rarely  do  we  go  to  visit  Him  in  His  solitude  and 
abandonment !  How  stinting  are  we  in  the  time  we 
spend  with  Him  there.  Alas  !  though  He  is  pleased 
with  any  little  attention  which  we  show  Him,  and  is 
ever  open-handed  to  bless  us,  do  we  not  show  Him  but 
scant  reverence  and  respect  ? 

In  our  colloquy  let  us  pour  out  our  soul  to  Him  and 
with  shame  and  confusion,  and  hearts  breaking  with 
compassion  and  full  of  gratitude,  let  us  say  the  Anima 
Chfisti.  Then  let  us  offer  Him  up  to  the  Eternal 
Father,  and  by  His  Sacred  Body  and  Blood  let  us  pray 
for  what  we  desire,  and  end  with  •'  Our  Father." 


THE   HOLY  EUCHARIST. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  make  an  act  of  faith  in  the 
presence  of  Jesus  Christ  in  the  tabernacle,  and  prostrate 
ourselves  before  Him. 

Prelude  2. — Let  us  implore  an  intimate  knowledge  of 
this  Mystery,  and  intense  love  of  Jesus  in  this  Holy 
Sacrament. 

Point  I. — Let  us  reflect  that  He  is  here  fulfilling 
His  promise  :  "  Behold  I  am  with  you,"  &c.i  But  why, 
1  St.  Matt,  xxviii,  20. 


362  THE  THIRD    WEEK. 

O  Jesus,  are  you  here  ?  why  thus  shut  up  and  a  prisoner 
for  nearly  nineteen  hundred  years  ?  It  is  not  to  redeem 
us  !  Nor  is  it  necessary  in  order  to  give  us  grace.  No  ! 
it  is  because  His  deHght  is  to  be  personally  and  bodily 
amongst  us.^  His  love  seeks  for  and  desires  the 
presence  of  the  beloved  one;  and  lest  we  might  be 
scared  by  His  majesty,  He  veils  it ;  and  He  will  abide 
in  nooks  and  corners  of  cities,  in  town  and  country,  on 
hill-sides  and  in  remote  valleys ;  He  will  not  have  any 
one  deprived  of  His  presence.  And  at  all  times  He 
would  have  us  come  into  His  royal  presence  without 
ceremony  to  converse  with  Him.  Any  hour  of  the 
day  or  night  we  are  welcomed  by  Him  with  open 
arms,  always  sure  of  a  heart}^  reception.  He  is  ever 
ready  to  console  us,  to  dry  our  tears,  to  dispel  our 
darkness,  to  soften  our  hearts,  to  wash  away  our  sins^ 
to  strengthen  our  weakness,  to  bestow  fresh  graces^ 
Oh,  the  thousand  blessings  we  enjoy  in  His  adorable 
and  loving  presence ! 

There  is  no  need  to  envy  the  Apostles  and  disciples 
or  the  dwellers  in  Palestine  who  saw  and  heard  Jesus. 
We  have  Him  more  present  to  each  of  us.  They  had 
Him  in  the  da3^s  of  His  infirmity  and  weakness,  we 
have  Him  in  His  state  of  glory ;  they  had  His  presence 
at  intervals,  we  have  Him  always,  and  can  find  Him 
at  any  time  without  having  to  wander  far  to  find  Him. 
Why  are  we  so  miserable  and  sad,  so  languid  and 
disconsolate  when  we  have  the  source  of  all  happi- 
ness ?  so  blind  and  cold  when  we  can  always  have 
recourse  to  the  source  of  light  and  heat  ?  How 
can  we  have  behaved  so  to  Jesus  in  the  Blessed 
Sacrament  ? 

g  O   my  God,  grant  that  we   may  henceforth   make 
Thy    tabernacle    our     home,    and,     as    Thy    priests^ 

1  "And  My  delights  to  be  with  the  children  of  men."  (Prov. 
viii.  31.) 


THE  HOLY  EUCHARIST.  363 

live    by   the    food    and   the    life    that    dwell    in   Thy 
tabernacles.! 

Point  2. — Let  us  consider  the  Life  of  Jesus  in  the 
Eucharist.  It  is  the  compendium  of  all  His  wonderful 
works.  He  is  mysteriously  born  at  the  bidding  of  His 
minister,  the  altar  becoming  another  Bethlehem  ;  and 
the  solitude  of  the  tabernacle  is  but  the  Hidden  Life 
in  Egypt.  Those  that  gather  round  it  recall  the  poor 
shepherds  who  paid  homage  at  His  Birth.  In  how 
many  places  is  His  dwelling  as  poor  and  cheerless  and 
unvisited  as  was  that  of  His  home  for  nearly  thirt}^ 
years  at  Nazareth  ;  and  here  He  is  not  obedient  ta 
Mary  or  Joseph,  but  to  His  poor  and  often  unworthy 
ministers.  Here,  too,  He  is  the  perpetual  Victim  and 
Holocaust  to  His  Eternal  Father.  In  His  Public  Life 
He  went  about  doing  good,^  and  ever  since  in  the 
Eucharist  He  has  continued  instructing,  admonishing, 
consoling,  enlightening  the  blind,  raising  the  dead, 
healing  all  spiritual  diseases,  and  working  all  the  good 
that  is  done  in  the  Church.  Here,  too,  we  have  the 
representation,  renewal,  and  continuation  of  all  the 
sufferings  of  His  mortal  Life,  for  though  in  His  glorified 
state  Jesus  cannot  sorrow  nor  suffer,  yet  the  affronts 
and  vile  treatment  of  His  creatures  in  His  regard  cease 
not  to  be  equally  real.  He  is  ever  in  the  state  of  a 
victim,  and  enters  into  the  breasts  of  men,  as  inta 
a  sepulchre,  often  neither  new  nor  clean,  and  too  often 
He  sees  Himself  treated  by  those  who  come  into  His 
presence  as  disrespectfully  and  irreverently  as  He  was 
by  the  rabble  during  His  Passion.  Alas !  how  many, 
like  Judas,  give  Him  the  traitor's  kiss  ! '  To  say  nothing 

1  "Thy  altars,  O  Lord  of  hosts,  my  King  and  my  God.  Blessed  are 
they  that  dwell  in  Thy  house,  O  Lord  :  they  shall  praise  Thee  for  ever  ani^ 
ever."  (Psalm  Ixxxiii.  4,  5.) 

*  "Jesus  of  Nazareth  ;  how  God  anointed  Him  with  the  Holy  Ghost, 
and  with  power,  who  went  about  doing  good,  and  healing  all  that  were 
oppressed  by  the  devil,  for  God  was  with  Him. "  (Acts  x.  38. ) 


364  THE   THIRD    WEEK. 

of  the  foul  blasphemies  and  outrages  done  to  Him  by 
heretics  and  infidels,  by  the  sacrilegious  spoliation  and 
desecration  of  His  altars  and  churches.  Yet  He  is 
silent  and  patient,  and  meekly  bears  all  these  affronts 
out  of  His  ineffable  charity.  Let  us  learn  to  bear  in 
our  turn,  after  His  example  and  in  union  with  Him, 
the  scorn  and  contempt  of  others,  and  in  charity  to 
forgive  them  and  to  pray  for  those  who  injure  us.  This, 
by  His  grace,  at  least,  we  can  do,  if  we  are  too  faint- 
hearted to  accept  them  with  joy. 

Point  3. — What  is  the  ultimate  end  of  His  presence? 
Love  tends  to  union,  to  make  the  lover  and  beloved 
one.  It  is,  that  Jesus  may  make  us  one  with  Himself, 
to  deify  us,  so  to  speak,  by  the  life  of  grace  now  and  of 
glory  hereafter.  In  the  Eucharist  we  have  an  extension 
of  the  Incarnation,  Jesus  uniting  Himself  with  each 
of  us  and  making  us  sharers  of  His  Divine  Nature. 
*' We  are  made  one  body  and  one  flesh  with  Him."  ^ 
No  mother  could  ever  think  or  wish  to  be  transformed 
into  food  to  nourish  her  child  !  And  to  think  that 
the  Babe  of  Bethlehem,  the  Artisan  of  Nazareth,  the 
Crucified,  becomes  one  flesh  with  me !  that  He  who 
is  being  adored  by  angels  in  all  His  infinite  glory, 
enters  our  wretched  bodies,  our  cold  and  ungrateful 
and  corrupted  hearts,  and  makes  Himself  one  with  us. 
How  the  head  swims  in  realizing  it !  Still  His  love  is 
pleased  to  do  it,  for  He  desires  to  eat  this  Pasch  with 
us ;  nay  more.  He  threatens  us  with  death  unless  we 
receive  Him,  and  promises  us  life  eternal  in  case  we 
satisfy  His  desire. 

And  for  this  end  He  employs  His  omnipotence, 
destroying  space  and  time,  and  His  infinite  ingenuity 
and  wisdom,  and  will  expose  HirAself  to  infinite  out- 
rage and  blasphemy.  Oh !  the  love  of  His  mighty 
Heart !  And  if  we  consider  the  nature  of  that  Food  ! 
1  St.  Augustine. 


THE  HOLY  EUCHARIST.  365 

It  is  His  living,  Divine,  and  glorified  Flesh  —  His 
blessed  Soul,  in  which  are  all  the  treasures,  gifts, 
virtues,  graces,  and  infinite  merits  of  the  only-begotten 
of  the  Father,  together  with  the  Divinity.  All  this 
He  is  ready  to  give  us  daily,  and  if  by  sickness  we 
cannot  go  to  Him,  He  is  ever  prepared  to  come  to  us 
upon  our  bed  of  sickness,  and  to  be  our  Viaticum  on  our 
journey  from  this  world  to  our  home  of  eternity. 

What  can  we  do  in  return  ?  Is  it  too  much  to  give 
ourselves  body  and  soul  in  return  ?  Alas !  what  a 
miserable  thing  each  of  us  has  to  offer,  and  yet  all  that 
is  good  in  it  is  His  already  on  a  thousand  titles,  and  all 
the  bad  in  it  comes  only  from  our  wretched  selves. 
Let  us  try  by  our  love  to  make  the  offering  less  un- 
acceptable ;  but  that  love  must  prove  itself  practically 
by  a  close  imitation  of  His  life  of  solitude,  of  self-denial, 
of  long-suffering  and  of  humility,  and  especially  by 
constancy  in  the  sacrifice  to  which  we  have  pledged 
ourselves  in  our  late  election. 

In  our  colloquy  let  us  beg  these  graces  through  the 
intercession  of  our  Lady  and  of  our  Blessed  Lord,  and 
lastly  let  us  implore  the  same  from  God  Himself,  by 
the  humiliations  and  love  of  His  well-beloved  Son  in 
the  Blessed  Sacrament  of  the  Altar,  and  end  with  the 
♦'  Our  Father." 

If  time  allows,  the  usual  repetitions  of  the  two 
preceding  meditations  may  be  made,  and,  at  night,  the 
application  of  the  senses  to  the  same  meditations. 


366  THE  THIRD    WEEK. 


DISCOURSE  OF  JESUS  AFTER  THE  SUPPER.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — After  the  departure  of  Judas,  Jesus 
addresses  His  Apostles  in  words  of  consolation  and 
■encouragement ;  He  also  impresses  upon  them  the  duty 
of  union  with  Himself  and  with  one  another.  He 
announces  to  them  the  severe  persecutions  and  trials 
which  the  future  has  in  store  for  them,  at  the  same 
time  inspiring  them  with  strength  to  bear  them ;  and 
finally  prays  for  them  in  a  colloquy  with  His  Eternal 
Father. 

Prelude  2. — Let  us  in  spirit  take  up  our  place  in  the 
Cenacle. 

Prelude  3. — Let  us  beg  with  earnest  desire  profound 
sorrow  at  the  sight  of  our  God  and  Lord  who  is  about 
to  suffer  reproach  and  disgrace,  torments,  and  death  for 
our  sins ;  and  let  us  pray  that  we  may  in  a  spirit  of 
love  and  gratitude  bear  Him  company. 

Point  I. — Well  might  the  Apostles  look  to  Jesus  for 
some  words  of  comfort.  They  knew  that  one  of  them 
was  a  traitor,  that  another  was  to  deny  the  Master, 
and  that  He  Himself  was  shortly  going  to  leave  them  ; 
besides,  they  were  aware  that  the  Priests,  Scribes,  and 
Pharisees  were  all  concerting  together  how  to  seize 
Him,  to  put  Him  to  death.  He  bids  them  "  not  to 
let  their  hearts  be  troubled;"  for  though  He  is  goings 
He  will  prepare  a  place  also  for  them,  provided  only  that 
they  believe  in  God  His  Father,  and  in  Himself  who  is 
the  Way,  the  Truth,  and  the  Life.  Then  Philip  with 
ingenuous  candour  asks  Jesus  to  show  them  His  Father 
to  whom  He  is  going.  Upon  which  He  tells  them  that 
He  is  consubstantial  with  the  Father,  that  he  that  sees 
1  St.  John  xiv.  xv.  xvj. 


DISCOURSE  OF  JESUS  AFTER  THE  SUPPER.     367 

one  sees  also  the  other,  as  He  is  in  the  Father,  and  the 
Father  is  in  Him,  that  He  speaks  in  His  Name,  and 
works  in  Him.  Again,  He  encourages  them  by  the 
promise  that  if  they  beHeve  in  Him  and  in  His  teaching, 
even  though  He  withdraws  His  visible  presence,  they 
shall  have  power  to  work  greater  wonders  than  they 
had  seen  Him  perform,  and  He  would  do  whatsoever 
they  asked  His  Father  in  His  Name,  or  whatsoever 
they  asked  of  Him.  Thus  they  are  to  possess  their 
souls  in  peace  b}''  a  lively  faith  and  a  firm  hope  in  Him 
and  in  His  promises  ;  but  they  must  also  derive  courage 
from  a  practical  love  of  Him  by  keeping  His  com- 
mandments. Then  "  I  will  ask  the  Father,  and  He 
will  send  you  another  Spirit,  to  act  as  your  comforter, 
guide,  and  advocate,  who  will  abide  with  you  and  will 
dwell  within  you." 

But  He  further  goes  on  to  say,  that  He  will  not 
leave  them  like  orphans  ;  that  He  will  return  to  them, 
after  He  has  risen  from  the  dead,  and  then  ''  they  shall 
Jcnow  that  He  is  in  the  Father,  and  they  in  Him,  and 
also  He  in  them  ;  "  and  that  the  "  Paraclete,  the  Holy 
Spirit,  will  enlighten  them  to  understand  and  feel  all 
those  things  which  He  has  taught  them." 

Finall}^,  He  concludes  this  part  of  His  discourse  by 
bestowing  His  peace,  not  a  worldly  unreal  peace,  upon 
them,  bidding  them  out  of  love  for  Him  not  to  be  afraid, 
but  to  rejoice  that  He  is  going  to  His  Father.  He  tells 
them  this  beforehand,  so  that  when  it  comes  to  pass 
in  a  few  hours,  they  may  remain  firm  in  their  faith. 
Oh,  who  can  conceive  such  tender  care  and  love  on 
the  part  of  Jesus  for  these  poor  fishermen  !  He  forgets 
Himself,  His  anguish  of  mind  and  Heart,  to  comfort 
and  encourage  them  !  He  is  all  anxiety  to  prepare 
and  strengthen  them  that  they  may  resist  the  terrible 
temptation  with  which  they  will  shortly  be  assailed  ; 
but   for  Himself  He  has  no  care.     And  yet,  'O  dear 


368"  THE   THIRD    WEEK. 

Lord,  there  is  no  one  to  think  of  your  poor  Heart,  or 
to  soothe  it  by  a  word  of  sympathy  !  O  my  soul,  let 
us  try  to  comfort  Him  by  offering  ourselves  to  share 
His  sorrows  of  which  we  are  the  cause,  and  to  join  Him 
in  His  self-sacrifice  by  fidelity  to  the  resolution  which 
we  have  taken  in  the  matter  of  our  election. 

Pomt  2. — He  commends  to  them  union  with  Him, 
and  among  themselves.^     Jesus  then  shows  them  how 
"  He  is   in  the   Father,  and  they  in   Him  and   He  in 
them,"  by  the  comparison  of  the  Vine.     He  is  "the 
true  Vine,"  the   perfect  Vine   which  the    Father   has 
planted  on  earth,  in  the  Incarnation  and  assumption 
of  human  nature,  that   He  may  by  the  wine  of  His 
Precious    Blood    save    and    redeem    the   world  :    His 
disciples  are  the  branches.     If  they  remain  united  with 
Him  they  shall  bear  fruit,  but   if  not   so  united  with 
Him,  they  shall  be  cast   off  by  His  Father.     Whilst 
they  remain  in  Him,  through  the  merits  of  His  Passion 
and  Death,  they  will  bear  much  fruit   in    the   super- 
natural order,  being  united  with  Him  by  Divine  faith 
and  charity ;    but  where  these   are   wanting,  union   is 
dissolved,  and  all  supernatural  virtue  disappears,  and 
with  it  all  supernatural  life,  no  matter  how  great  their 
natural  gifts  may  be,  and  their  end  will  be  to  be  cast 
*into  the  fire,  where  "  the  worm  dieth  not,  and  the  fire  is 
never  extinguished."  ^     He  tells  them,  moreover,  that 
as  long  as  they  abide  in  Him,  they  may  petition  for 
what  they  wish  and  it  shall  be  granted  them  ;  that  they 
shall  give  great  glory  to  God  by  promoting  the  salvation 
of  souls,  and  by  proving  faithful  disciples  to  Him. 

He  next  makes  an  astounding  declaration,  which 
must  have  filled  the  spirits  of  Heaven  with  wonder  ; 
for  He  Hkens  His  love  for  them  to  that  of  His  Father 
for  Himself!  to  this  He  appeals  in  order  to  induce 
them  to  remain  in  His  love !  and  this  they  will  do  if 

1  St.  John  XV.  2  St.  Mark  i.x.  43. 


DISCOURSE   OF  JESUS   AFTER   THE   SUPPER.      369 

they  wjll  observe  the  precepts  He  has  given  them  as 
He  also  observes  those  given  to  Him  by  His  Father  ; 
and  in  this  manner  they  will  be  a  source  of  joy  to  Him 
whilst  they  themselves  will  also  be  filled  with  joy. 

He  then  passes  on  to  the  duty  of  loving  one  another 
and  of  fraternal  union.  In  His  Apostles  He  requires 
a  love  far  more  perfect,  far  greater  than  that  which 
they  have  for  themselves;  "they  are  to  love  one 
another  as  He  has  loved  them  !  "  even  to  the  shedding 
of  their  blood  for  those  that  they  love,  even  though 
their  love  is  unrequited  or  is  repaid  only  by  hatred  and 
persecution  :  and  this  is  to  be  done  out  of  the  love  they 
bear  to  Him  who  is  their  Lord  and  Saviour,  and  who 
has  shown  them  special  marks  of  His  love  by  selecting 
them  from  the  rest  of  men  for  the  great  work  of  the 
Apostolate.  He  insists  a  second  time  upon  the  obliga- 
tion of  taking  to  heart  His  commandment  of  loving 
even  their  enemies,  of  which  He  has  set  them  the 
example,  for  He  has  loved  the  world  which  hates  Him, 
and  He  is  about  to  lay  down  His  life  for  it ;  and  so,  too, 
it  will  hate  them,  yet  they  must  be  prepared  to  sacrifice 
themselves  in  like  manner  for  the  salvation  of  souls. 
The  reason  of  this  hostility  and  hatred.  He  tells  them, 
is  on  His  account,  and  because  of  His  and  their 
teaching  and  example,  which  are  opposed  to  and  con- 
demnatory of  the  judgment  and  conduct  of  the  children 
of  this  world.  Let  us  weigh  well  the  necessity  of  this 
union  with  our  dear  Lord :  as  long  as  this  exists  we 
cannot  go  astray,  we  shall  dwell  in  the  light  of  truth, 
and  shall  enjoy  supernatural  life.  We  shall  suffer  with 
Him  it  is  true,  but  He  will  enable  us  to  endure,  and 
will  make  our  sufferings  sweet  and  will  help  us  to  turn 
them  to  our  future  glory.  Let  us  in  our  dealings  with 
our  neighbours  be  ever  practically  mindful  that  we  are 
bound  to  love  all,  even  those  who  injure  and  persecute 
us.     To  our  human  nature  it  may  be  hard,  but  with  the 

Y 


370 


THE   THIRD    WEEK. 


grace  of  God,  which  will  not  be  wanting  to  us,  nothing 
is  impossible.  Besides  Jesus  commands,  and  with  His 
blessing  we  will  obey. 

Point  3. — Jesus  foretells  the  persecution  of  His 
Apostles,  and  encourages  them  to  be  firm.  The  Jews 
will  excommunicate  them,  and  will  flatter  themselves, 
in  their  guilty  ignorance,  that  they  are  doing  a  good 
service  by  putting  them  to  death.  On  hearing  these 
things,  naturally,  sorrow  filled  their  hearts,  and  the 
more  so  as  He  is  about  to  depart.  Yet  it  is  for  their 
benefit  that  He  is  going,  and  He  will  send  to  them 
the  Paraclete,  who  will  impart  to  them  all  truth,  will 
enlighten  and  strengthen  them,  whilst  He  will  at  the 
same  time  convict  the  world  of  sin  in  refusing  to  believe 
in  Him,  notwithstanding  His  teaching  and  miracles ; 
of  justice  in  refusing  to  recognize  His  own  justice  and 
that  of  His  disciples  ;  oi  judgment,  by  exposing  the  false- 
hood and  criminality  of  Satan  and  his  followers  in  this 
world. 

They  would  like  to  know  more  precisely  whither 
He  is  going,  but  He  delays  to  add  to  their  sorrow  by 
detailing  to  them  His  approaching  sufferings ;  with 
deep  emotion,  however,  He  announces  the  grief  that 
His  Passion  will  cause  them,  adding  that  it  will  later 
be  turned  into  joy  at  His  Resurrection.  He  forgets 
Himself,  thinks  only  of  their  sorrow  and  distress,  and 
promises  them  that  He  will  shortl}^  return,  and  will  fill 
their  hearts  with  gladness,  such  as  the  world  knows  not 
of,  and  which  it  cannot  rob  them  of.  Moreover,  when 
He  does  come  back.  His  Spirit  will  teach  them  all 
things,  so  that  they  will  not  need  to  ask  Him  any  more 
questions  such  as  they  had  been  asking.  He  winds  up 
by  urging  them  to  more  earnestness  and  constancy  and 
confidence  in  prayer  to  His  Eternal  Father,  who  loves 
them  because  of  their  love  for  Himself  and  of  their 
faith  in  Him,  notwithstanding  that  this  faith  was  still 


THE  AGONY  IN   THE  GARDEN.  371 

weak.  Let  us  admire  the  charity  and  compassion  of 
our  dear  Lord.  He  knows  their  weakness,  and  that  in 
their  terror  they  will  abandon  Him  and  leave  Him  in 
the  hands  of  His  enemies,  yet  He  does  not  betray  the 
slightest  impatience  or  resentment,  but  employs  all  His 
powers  to  encourage  and  comfort  them.  Who  can  help 
loving  Him  for  His  disinterested  devotedness  and 
tender  compassion.  O  my  dear  Lord  and  Saviour, 
grant  that  we  may  never  abandon  Thee. 

Let  us  make  our  colloquy  with  our  Blessed  Lord, 
and  say  the  Anima  Christi.   End  with  the  '*  Our  Father." 


THE   AGONY   IN   THE   GARDEN.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prehide  i. — Let  us  recall  how,  after  the  discourse 
and  the  chanting  of  the  hymn  were  finished,  Jesus  went 
with  the  Eleven  to  Gethsemani ;  how  He  left  eight  at 
the  entrance,  and  took  Peter,  James,  and  John  into  the 
interior,  and  going  a  little  apart  from  them.  He  knelt 
in  prayer. 

Prehide  2. — Let  us  picture  our  Lord  in  His  prayer 
and  agony,  and  the  Apostles  asleep. 

Prelude  3. — Let  us  beg  for  that  which  we  earnestly 
desire,  namely,  the  special  grace  of  sorrow  with  Jesus 
filled  with  sorrow,  of  anguish  with  Him  broken  down 
with  anguish,  of  tears  and  interior  pain  with  Him  who 
is  suffering  so  intensely  for  us  and  for  our  sins. 

Point  I.' — Let  us  see  our  Lord,  though  outwardly  so 

1  "When  Jesus  had  said  these  things,  He  went  forth  with  His  disciples 
over  the  brook  Cedron,  where  there  was  a  garden  into  which  He  entered 
with  His  disciples.  And  Judas  also,  who  betrayed  Him,  knew  the  place  : 
because  Jesus  had  often  resorted  thither  together  with  His  disciples.  .  .  . 
Jesus,  therefore,  knowing  all  things  that  should  come  upon  Him,  went 
forth,"  &c.  (St.  John  xviii.  1—4.)    , 


372  THE  THIRD    WEEK, 

calm,  yet  inwardly  full  of  loathing  and  disgust,  over- 
whelmed with  terror,  and  drowned  in  a  sea  of  sadness,'^  a 
state  that  would  have  killed  Him  but  that  He  supported 
life  by  His  Divine  power.  At  length  His  countenance^ 
which  is  the  joy  of  Paradise  and  of  the  earth,  becomes 
disfigured  with  agony.  But  why  ?  First  by  the  terrific 
sight  of  all  the  iniquities  of  men,  the  burden  of  which 
is  cast  upon  His  innocent  Soul,  that  He  may  make 
condign  satisfaction  for  them  to  the  Divine  justice. 

Next  His  imagination  presents  to  Him  a  sight  of  all 
the  torments  He  was  to  undergo.  This  is  often  far 
more  terrible  than  the  reality.  In  addition  He  knows 
the  real  malice  and  heinousness  of  each  sin.  To  be  in 
doubt  whether  we  are  guilty  of  a  mortal  sin  works 
sometimes  like  madness  on  our  brain,  and  almost 
turns  us  wild.  What,  then,  must  have  been  the 
horror  of  Jesus  to  see  Himself  the  great  sin-offering, 
and  accounted  guilty  by  His  Father ;  and  by  such 
and  so  loved  a  Father ! 

Lastly,  He  sees  that  men  will  not  onl}^  prove 
ungrateful  for  all  His  sufferings,  but  that  they  will  turn 
them  to  their  greater  condemnation  :  worst  of  all,  that 
those  whom  He,  has  specially  chosen,  and  nurtured  in 
the  sanctuary,  that  even  some  of  them  would  turn  His 
torments  to  their  terrible  ruin  and  destruction.  Oh  I 
let  us  bewail  our  own  sins,  which  have  caused  all  this 
agony;  let  us  detest  them,  and  let  us  offer  up  to  God 
this  sorrow  of  our  dear  Lord  in  atonement  for  them, 
and  entreat  pardon  through  the  merits  of  His  fearful 
torments. 

Point  2. — Let  us  contemplate  our  Lord  persevering 
in  His  prayer  amidst  this  agony,^  resigning  Himself 
entirely  to  the  will  of  His  Heavenly  Father,  repeating 
always  the  one  prayer,  "  Not  as  I  will,  but  as  Thou," 

1  "  My  Soul  is  sorrowful  even  unto  death."  (St.  Mark  xiv.  34.) 
2  "And  being  in  an  agony  He  prayed  the  longer."  (St.  Luke  xxii.  43.) 


THE  AGONY  IN  THE   GARDEN.  373 

*' Yet  not  My  will,  but  Thine  be  done."  He  does  not 
in  His  anguish  seek  comfort  in  moaning,  in  pouring  out 
His  griefs  to  His  disciples,  but  seeks  it  in  solitary- 
prayer  to  His  Father,  and  the  greater  His  anguish  the 
longer  is  His  prayer,  even  though  He  can  only  keep 
repeating  the  self-same  words. 

Let  us  take  home  to  ourselves  this  grand  lesson, 
and  in  our  hours  of  disgust,  vexation,  disquiet,  desola- 
tion of  spirit,  repugnance,  and  melancholy,  let  us  fly  to 
our  God,  and  in  our  distress  with  Jesus  let  us  pray  the 
longer ;  but  let  it  be  in  solitude,  avoiding  the  company 
of  men,  and  not  seeking  unduly  their  sympathy:  and 
with  our  Blessed  Lord  let  us  say  always,  "  Yet  not  my 
will,  but  Thine  be  done."  This  Divine  will  is  the 
sovereign  good,  all  good,  to  obtain  and  fulfil  which, 
pains,  agonies,  and  even  death  itself  are  well  endured. 

Let  us  rest  assured  that  in  the  pursuit  of  perfection, 
and  especially  in  the  Apostolic  life,  we  shall  meet  with 
things  which  will  cause  us  ''loathing,"  "fear,"  and 
*'  anxiety,"  and  "  sadness,"  such  as  change  of  place 
or  occupation,  repugnances,  persecutions,  calumnies, 
labours,  and  fatigues,  and  the  like.  In  these  circum- 
stances, let  our  prayer  be,  Non  mea  vohmtas,  sed  tua  fiat. 
It  will  bring  us  strength  and  consolation,  and  will 
render  us  cheerful  and  ready  to  bear  every  hardship. 

Point  3. — Let  us  behold  Jesus  flat  on  the  ground 
while  the  blood  oozes  through  the  pores  of  His  skin, 
and  soaks  through  His  clothes  and  moistens  the  earth. ^ 
This  was  produced  by  the  generous  resistance  He  offers 
to  the  repugnance  of  nature.  Oh,  what  is  the  malice 
of  sin,  which  requires  tears  of  blood  to  atone  for  it ! 
which  so  weighs  upon  the  mighty  Heart  of  our  Lord  as 
to  force  the  blood  through  its  natural  barriers.  Who 
has  done  this  terrible   deed,   and   caused  this   bloody 

1  "And  His  sweat  became  as  drops  of  blood  trickling  down  upon  the 
ground."  (St.  Luke  xxii.  44.) 


374  ^^^   THIRD    WEEK. 

sweat  ?  Alas  !  it  is  we  who  have  done  it.  Let  us  then 
at  least  mingle  a  few  tears  of  water  with  the  red  tears 
of  Jesus,  and  make  an  act  of  profound  contrition.  Let 
us  not  decline  to  accept  any  trial  which  God  may  send 
us,  no  matter  how  repugnant  to  our  nature ;  even 
though  it  may  cause  our  hearts  to  break.  Jesus  has 
drunk  the  chalice  for  us,  and  let  us  drink  ours  for  Him. 
*'  What  shall  I  give  back  to  the  Lord  for  all  He  has 
done  for  me  ?  I  will  drink  the  chalice  of  my  salvation, 
and  my  strength  shall  be  in  prayer  to  the  Lord."  Let 
us  present  this  first  Blood  spilt  in  His  Passion  to  His 
Father,  and  by  it  let  us  ask  for  the  graces  we  desire. 

Point  4. — Let  us  consider  the  conduct  of  His 
Apostles.  Jesus  had  told  them  on  the  way  to  the 
Garden  that  they  would  all  be  scandalized  in  Him 
that  night ;  this  had  intensified  their  fears  and  sadness, 
which  were  but  little  allayed  by  His  words  of  encourage- 
ment, "  But  after  I  shall  be  risen  again,  I  will  go  before 
you  into  Galilee."  On  reaching  the  Garden,  He  entered 
it  with  Peter,  James,  and  John,  who  had  witnessed  His 
Transfiguration,  and  bidding  them  to  pray  not  to  enter 
into  temptation,  He  retired  Himself  to  pray.  But 
sorrow  made  their  eyes  heav)^  and  they  fell  asleep. 
Little  did  they  know  the  awful  transfiguration  taking 
place  so  near  them.  For  now  the  Divinity  of  Jesus 
withdrew  its  influence  from  His  Humanity,  except  so 
far  as  was  necessary  to  enable  it  to  support  its  most 
terrible  sufferings,  which  otherwise  would  have  sepa- 
rated Soul  and  Body.  He  came  to  see  them,  awoke 
them,  and  begged  of  them  to  watch  and  pray,  and 
again  withdrew :  but  again  they  fell  fast  asleep.  Alas  I 
poor  human  nature.  Not  an  hour  ago  they  had  pro- 
tested their  loyalty  and  fidelity,  their  readiness  to  die 
with  Him :  now  they  cannot  watch  for  an  hour  with 
Him !  He  has  told  them  that  He  was  deadly  sad ; 
broken  down  and  prostrated  by  His  anguish,  exhausted 


THE  SEIZURE   OF  JESUS.  375 

in  mind,  heart,  and  body,  quivering  in  an  agony,  and 
yet  they  sleep  all  the  while!  Oh,  what  must  have 
been  the  feelings  of  the  Sacred  Heart  of  our  dear  Lord, 
to  find  even  His  three  privileged  Apostles,  whom  He 
loved  so  tenderly,  so  dead  to  all  He  was  enduring ! 
'*  He  looked  for  one  to  sympathize  with  Him  and  found 
none."  His  Father's  face  was  turned  away  from  Him, 
His  Mother  was  not  allowed  to  be  with  Him,  His 
Apostles  are  too  drowsy  to  heed  Him  ;  there  is  no  one 
to  think  of  Him  but  His  enemies,  who  are  mustering  in 
the  city  to  come  out  and  seize  Him.  O  dear  Lord, 
grant  that  we  may  not,  like  the  Apostles,  forget  Thy 
counsel,  "  Watch  and  pray."  Grant  us  Thy  grace  that 
we  ma}^  never  neglect  our  daily  duties  of  meditation 
and  of  examination  of  conscience,  on  which  our  per- 
severance in  Thy  service  mainly  depends ;  and  by 
neglect  of  which,  we  shall  expose  ourselves  to  fly  and 
abandon  Thee  in  the  hour  of  trial. 
End  with  "  Our  Father." 


THE   SEIZURE   OF  JESUS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prehcde  i. — Let  us  recall  how  Jesus  is  betrayed  by 
His  own  Apostle,  is  seized  by  His  enemies  and  dragged 
as  a  criminal  into  the  city  and  through  the  streets  of 
Jerusalem. 

Prehide  2. — Let  us  stand  by  and  observe  what  passes. 

^  "Behold  Judas  Iscariot,  one  of  the  Twelve,  and  with  him  a  great 
multitude  with  swords  and  staves.  .  ,  .  And  he  that  betrayed  Him  had 
given  them  a  sign,  saying  :  Whomsoever  I  shall  kiss,  that  is  He,  lay  hold 
on  Him,  and  lead  Him  away  carefully.  And  when  He  was  come,  imme- 
diately going  up  to  Him  he  saith.  Hail,  Rabbi,  and  he  kissed  Him.  But 
they  laid  hands  on  Him  and  held  Him.  .  .  .  And  they  brought  Jesus  to 
the  High  Priest."  (St.  Mark  xiv.  43—53.) 


376  THE   THIRD    WEEK. 

Prelude  3. — Let  us  beg  light  to  see  how  Jesus,  the 
very  soul  of  honour,  welcomes  oppression  and  ignominy 
for  our  sakes,  and  grace  to  ambition  His  spirit  of  forti- 
tude under  trials  and  persecution. 

Point  I. — Let  us  see  Judas — he  is  not  asleep — an 
Apostle,  instructed  in  the  school  of  Christ,  favoured 
with  the  gift  of  miracles,  and  a  witness  of  the  powers, 
wisdom,  and  sanctity  of  his  Master.  Can  no  one 
else  be  found,  even  among  His  enemies,  to  betray 
Him  ? 

They  who  have  been  the  most  favoured  of  God, 
when  blinded  by  passions,  fall  the  deepest.  Judas  was 
the  slave  of  a  predominant  passion  of  avarice,  and 
courted  the  favour  of  the  priesthood,  and  so  is  led  into 
his  enormous  treachery.  For  this  object  he  has  recourse 
to  mean  craft  and  cunning,  and  chooses  as  the  scene  of 
his  crime  the  very  place  where  he  had  so  often  prayed 
with  Jesus.  He  arrives  there  with  a  company  of  soldiers 
bearing  torches  and  lanterns,  and  approaches  his  Master 
and  dares  to  kiss  Him !  thereby,  notifying  to  His 
enemies  which  was  Jesus.  Let  us  humble  ourselves 
and  be  filled  with  holy  fear  at  seeing  how  the  apostle- 
ship  of  Judas  ended,  in  the  blackest  sacrilege  that  the 
world  has  ever  known.  There  is  no  depth  of  sin  into 
which  even  a  Religious  may  not  fall,  if  he  begins  to 
gratif}^  any  unruly  passion  or  neglect  any  duty,  especially 
that  of  prayer.  Let  us  beware  of  too  feeling  and  tender 
affections,  too  great  a  desire  to  humour  and  please 
others,  or  to  be  liked  and  applauded  by  others.  Let  us 
watch  with  all  diligence  over  the  first  beginnings  of 
evil,  and  thus  we  shall  avoid  the  great  calamity  of 
betraying  our  Blessed  Lord  and  incurring  eternal 
perdition. 

But  if  we  reflect  on  the  effect  of  this  crime  on  our 
Lord,  what  pain  and  affliction  it  must  have  caused  His 
loving  Heart  to  see  Himself  thus  treated  by  a  disciple 


THE   SEIZURE   OF  JESUS.  377 

whom  He  Himself  had  chosen  and  had  so  signally 
favoured  !  What  a  fearful  insult  it  was  !  What  igno- 
miny and  dishonour  it  caused  Him  in  the  sight  of  His 
enemies  !  How  it  must  have  tended  to  lead  them  to 
presume  His  guilt,  when  they  saw  one  of  His  own 
disciples  and  intimate  friends  offer  Him  up  to  the 
authorities,  go  in  person  to  take  Him,  and  forewarn  the 
instruments  of  justice  to  apprehend  Him  with  caution. 
Nevertheless,  our  meek  Lord  admits  him  to  His 
embrace,  and  calls  him  by  the  endearing  title  of  friend. 
Oh  !  let  us  from  this  le^rn,  when  we  meet  with  ill-usage 
and  offensive  treatment  from  those  who  should  be  the 
last  in  the  world  so  to  behave  towards  us,  to  imitate 
Jesus  betrayed  and  insulted  by  His  own  disciples ;  let 
us  learn  to  be,  like  Him,  meek  and  humble  of  heart, 
and  let  us  lay  at  the  feet  of  our  dear  Lord  every  feeling 
of  vindictiveness  and  loathing  which  our  nature  or  the 
devil  may  arouse  in  us. 

Point  2. — It  is  the  common  opinion  .of  the  learned ^ 
that  when  our  Lord  was  made  known  to  the  soldiers 
by  being  approached  and  embraced  by  Judas,  their 
eyes  were  dazzled  by  the  splendour  of  His  majesty,  or 
that  He  deprived  them  of  their  sight,  and  that  they 
became  stunned  and  motionless,  until  He  advanced  to 
meet  them,  and  though  wild  with  excitement  and  rage, 
they  waited  till  He  asked  them,  "Whom  seek  ye?" 
and  on  their  saying,  "Jesus  of  Nazareth,"  He  answered, 
"I  am  He."  2  On  the  instant  they  fell  flat  on  the 
ground,  quaking  with  fear :  and  there  they  would  have 
remained  had  He  not  given  them  strength  to  rise,  and 
then  yielding  Himself  up  into  their  hands,  showed  how 

1  Toletus,  in  Joan,  xviii. 

2  "As  soon,  therefore,  as  He  had  said  to  thefti,  I  am  He,  they  went 
backward  and  fell  to  the  ground.  Again,  therefore,  He  asked  them  : 
Whom  seek  ye  ?  And  they  said  :  Jesus  of  Nazareth.  Jesus  answered  : 
I  have  told  you  that  I  am  He.  If,  therefore,  you  seek  Me,  let  these  go 
their  way."  (St.  John  xviii.  6 — 8.) 


378  THE   THIRD    WEEK. 

truly  He  had  said,  "  No  man  taketh  My  life  away,  but 
I  give  it  up  of  Myself." 

There  are  many  indeed  who,  like  the  soldiers,  when 
asked  the  object  they  have  in  view,  will  openly  declare 
that  it  is  Jesus  of  Nazareth.  What  do  they  seek  in 
this  or  that  office,  in  this  or  that  employment  ?  They 
will  answer,  The  glory  and  service  of  God,  the  sanctifica- 
tion  of  their  own  or  their  neighbour's  soul ! — Jcsum 
Nazarenum  ! — whilst  in  reality  it  is  to  gratify  their  inordi- 
nate inclinations  or  self-love ;  and  thus  they  behave  in 
a  manner  injurious  and  dishonourable  towards  God. 
To  such  our  Lord  renders  Himself  invisible,  and  resists 
their  unworthy  designs,  or  condemns  them  to  failure. 

Again  we  see  that  in  the  very  beginning  of  His 
Passion  He  was  pleased  to  make  known  His  Divine 
power  by  working  a  miracle,  to  show  that  He  suffered 
not  through  force  or  necessity,  but  of  His  own  free-will ; 
and  by  this  would  teach  us  to  accept  in  a  cheerful  and 
willing  spirit  all  kinds  of  labours  and  sufferings,  and 
not  through  necessity  or  in  a  spirit  of  compulsion,  not 
as  a  malefactor,  but  like  Him  of  whom  it  was  written, 
"  He  was  offered  because  He  Himself  willed  it." 

Point  3. — Let  us,  in  a  spirit  of  tender  sympathy, 
contemplate  the  ill-usage  which  our  Lord  experienced 
at  His  capture. 

The  hour  had  come,  the  hour  of  darkness  and  of  the 
infernal  powers.  The  Temple  guard  and  servants  seized 
Him  and  bound  Him  tight,  fearing  lest  He  might 
escape.  Let  us  listen  to  their  shouts  and  clamour  on 
having  succeeded  in  taking  Him  prisoner ;  let  us  see 
their  insults  and  the  blows  they  deal  at  Him,  as  they 
hustle  Him  and  drag  Him  along  to  the  house  of  Annas, 
who  was  one  of  the  chief  leaders  in  plotting  His  death, 
and  a  miserable  prevaricator  in  his  holy  calling. 

And  who  is  this  apparent  robber  and  malefactor  ? 
It  is  the  almighty  and  all-holy  Son  of  God,  whom  the 


THE   SEIZURE   OF  JESUS.  379 

angels  were  adoring.  It  is  the  Son  of  Man ;  the  most 
beautiful,  the  most  wise,  the  most  holy,  and  the  gentlest 
and  most  loving  Man  that  ever  lived.  He  that  alone 
is  most  worthy  of  all  honour,  adoration,  and  praise, 
cheerfully  accepts  ignominy,  contempt,  and  shame : 
na}^  He  actually  restrains,  so  to  speak,  His  Divinity  so 
as  to  augment  His  sufferings  :  and  all  this  for  each  of 
us,  out  of  love  and  a  desire  to  atone  for  our  sins.  And 
what  have  we  done  for  love  of  Him  in  return  ?  How 
often  have  we  promised  to  follow  in  His  footsteps  and 
to  imitate  His  example,  thereby  to  give  glory  to  His 
Father,  comfort  to  Him,  and  to  sanctify  our  own  souls  I 
And  yet,  alas !  how  often,  like  the  Apostles,  have  we 
left  Him  and  fled,  or  perhaps  worse,  joined  with  the 
rabble  in  seizing  Him  and  binding  Him  fast.  But  what 
shall  we  do  in  future  ?  We  will  keep  Him  company  in 
His  ignominious  journe}^,  with  profound  sentiments  of 
grief;  and  reflecting  on  the  thoughts  and  affections 
which  He  entertained  in  His  Soul,  we  will  thence  draw 
new  motives  to  advance  in  virtue  and  perfection,  and 
pray  for  more  ardent  desires  to  share  His  ignominies 
with  Him,  if  it  be  the  will  of  God  and  for  His  greater 
glory. 

Lastly,  let  us  make  the  usual  colloquies,  and  end 
with  "  Our  Father." 

If  time  allows,  we  may  make  two  repetitions  of  the 
two  preceding  meditations,  and  an  application  of  the 
senses,  as  the  last  exercise  before  supper. 


38o  THE   THIRD    WEEK. 


JESUS   BEFORE   ANNAS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — They  bind  our  Lord,  hustle  Him,  and 
drag  Him  along  into  Jerusalem  to  the  house  of  Annas  ; 
there  they  make  their  accusations  against  Him,  give 
Him  a  blow  on  the  face,  &c. 

Prelude  2. — Let  us  in  spirit  accompany  our  Lord  and 
Master. 

Prelude  3. — Let  us  pray  for  what  we  really  want, 
namely,  intense  sorrow  and  confusion  to  see  Jesus  so 
sad  and  so  suffering  for  our  sins,  and  through  love  for 
us  accepting  insults  and  outrages,  and  let  us  beg  of 
Him  grace  to  share  His  sufferings  with  Him. 

Point  I. — Let  us  contemplate  our  dear  Jesus,  some- 
what revived  by  the  visit  "of  the  Angel  from  Heaven 
strengthening  Him,"  as  He  meekly  allows  His  enemies 
to  bind  Him  as  if  He  were  a  dangerous  malefactor. 
They  rudely  pull  Him  about,  hit  Him,  heap  blasphemies 
and  insults  upon  Him,  and  carried  away  by  rage  and 
envy  they  indulge  in  all  sorts  of  outrage  against  Him, 
whilst  He  remains  silent,  and  as  a  sheep  He  is  led  to 
the  slaughter  not  opening  His  mouth.  Not  one  is 
there  to  take  His  part  or  to  stand  up  for  Him.  Let  us 
see  the  people  as  the  mob  drag  Him  through  the  streets, 
inquiring  what  may  be  the  cause  of  all  the  tumult.  On 
being  told  that  they  are  leading  Jesus  of  Nazareth 
before  the  High  Priest,  how  many  conclude  that  He 
must  then  be  a  deceiver,  a  false  pretender,  that  His 
miracles  must  have  been  mere  knavery,  and  perhaps 
they    condemned    themselves    for    their    credulity    in 

1  "  Then  the  band  and  the  tribune,  and  the  servants  of  the  Jews,  took 
Jesus  and  bound  Him  :  and  they  led  Him  away  to  Annas  fiVst,  for  he  was 
father-in-law  to  Caiphas,  who  was  the  High  Priest  of  that  year."  (St.  John 
xviii.  12.) 


JESUS  BEFORE  AN^AS.  381 

believing  in  Him.  Others  condemn  Him  seeing  that 
one  of  His  followers  has  betrayed  Him,  while  all  the 
rest  have  fled  and  left  Him.  They  reach  the  house  of 
Annas,  and  whilst  waiting  for  admission  let  us  see  them 
carried  away  by  rage  and  hatred,  pulling  faces  at  Him, 
clenching  their  fists  at  Him,  spitting  upon  Him,  and 
turning  Him  to  ridicule.  Truly  the  words  of  holy 
David  are  verified:  "Many  calves  have  surrounded 
Me,  fat  bulls  have  besieged  Me.  They  have  opened 
their  mouths  against  Me,  as  a  lion  ravening  and 
roaring."^  Jesus  all  the  while  silently  and  joyfully 
welcomes  all  these  outrages  for  our  sakes  and  for  our 
salvation.  He  prays  for  His  cruel  tormentors,  and 
offers  up  His  insults  to  His  Father  in  satisfaction  for 
our  wretched  vanity  and  pride.  O  my  soul,  what 
return  can  we,  or  shall  we  make  to  our  Jesus  for  all 
that  He  has  undergone  for  our  sins,  and  for  all  this  love 
that  He  has  shown  for  us  ?  Shall  we  hesitate  to  brave 
the  odium  and  hostility  of  the  world  in  the  promotion 
of  His  glory,  and  in  the  discharge  of  our  duty  ?  Shall 
we  court  the  applause  or  praise  of  others,  and  like 
cowards  cringe  before  those  who  oppose  Him  and  His 
Mystical  Spouse,  His  Holy  Church  ?  Is  it  thus  that 
we  shall  keep  our  pledge  to  follow  Him  in  humiliations 
and  opprobrium  ?  O  dear  Lord  Jesus,  give  us  grace 
to  be  honest  and  true  to  Thee,  and  to  follow  Thee 
along  the  way  of  the  Cross. 

Point  2. — He  appears  before  Annas.  As  the  father- 
in-law  of  Caiphas,  who  was  the  High  Priest  of  the  year, 
he  had  no  right  or  authority  to  sit  in  judgment  over 
Jesus ;  but  to  sate  his  hatred  and  gratify  his  ambition, 
our  Lord  is  brought  before  him.  Let  us  contemplate 
the  meek  and  patient  Jesus  as  they  drag  Him  into  the 
presence  of  this  unfortunate  judge,  bound  with  ropes 
like  a  dangerous  criminal.     He  is  confronted  with  the, 

1  Psalm  xxi.  13,  14. 


382  THE   THIRD    WEEK. 

unworthy  priests,  the  scribes,  and  elders,  all  filled  with  , 
anger  and  venom  against  Him,  because  He  had 
denounced  their  corruption  and  hypocrisy,  had  tried 
to  protect  the  populace  against  their  avarice  and 
extortion,  and  had  won  the  respect  and  esteem  of  those 
who  listened  to  His  teaching.  He  stands  there  gentle 
as  a  lamb,  surrounded  by  ravenous  wolves.  Then 
Annas  put  questions  to  Him  regarding  His  disciples 
and  His  doctrine.  To  the  first  He  makes  no  answer, 
though  He  knew  how  they  had  bribed  one  of  them  to 
betray  Him.  To  the  second  He  replies  by  appealing 
to  those  who  have  been  present  whilst  He  was  preach- 
ing daily  in  the  Temple :  for  Jesus  knew  that  His 
judges  were  well  acquainted  with  all  He  taught  and 
had  often  heard  Him,  and  further  that  the}^  merely 
desired  to  gain  a  pretext  for  His  destruction.  Upon 
this  a  servant  stepped  forward  and  dealt  Jesus  a  blow 
on  the  face  !  Oh,  the  long-suffering  and  patience  of 
Jesus,  the  rash  boldness  and  malice  of  men !  The 
Lord  struck  by  a  slave !  The  great  Creator  by  a  low 
creature !  Infinite  Majesty,  before  whom  the  pillars  of 
Heaven  tremble  and  the  eternal  hills  melt  away,  is 
struck  in  the  face  by  a  vile  worm  of  the  earth !  yet 
though  heavenly  spirits  were  horrified  to  see  their  King 
insulted.  He  accepts  it  readily  to  pay  the  penalty  of 
•our  sins  of  pride.  How  do  we  bear  with  the  insults 
of  others  ?  How  often  alas  !  instead  of  following  the 
example  of  Jesus,  do  we  harbour  a  spirit  of  vindictive- 
ness,  and  are  not  content  till  we  see  ourselves  avenged, 
and  our  enemies  humbled!  Yet,  dear  Lord,  we  flatter 
ourselves  that  all  this  is  done  in  the  cause  of  justice, 
and  that  we  are  following  in  Thy  footsteps  ! 

Foini  3. — Jesus  is  taken  to  the  court  of  Caiphas. 
Whilst  Jesus  was  detained  before  Annas,  the  High 
Priest  had  time  to  assemble  a  number  of  members  of 
the  great  Council  to  try  Jesus.     Meanwhile,  the  pride 


JESUS   BEFORE   ANNAS.  383 

of  Annas  had  been  flattered,  his  curiosity  had  been 
gratified,  and  he  consequently  bids  the  soldiers  to  take 
Jesus  away  and  lead  Him  off  to  Caiphas.  Emboldened 
by  the  impunity  of  the  wretch  who  struck  Jesus  on  the 
face,  and  by  the  applause  with  which  the  blasphemy 
was  rewarded,  the  cruel  rabble  vie  with  each  other  who 
shall  insult  and  outrage  Him  the  most.  Let  us  con-  ^ 
template  our  poor  Jesus  in  the  midst  of  this  mob,  as 
they  lead  Him  along  the  dark  streets  to  the  house  of 
Caiphas.  His  Body  is  faint  and  wearied  from  His  three 
hours  of  agony  and  from  the  loss  of  blood.  His  limbs 
are  galled  by  the  tight  ropes  with  which  they  are  still 
bound,  yet  His  Soul  is  free  to  make  its  offering  of  all 
that  He  endures  to  His  Eternal  Father  for  His 
tormentors,  and  to  pray  for  their  forgiveness.  Though 
He  is  surrounded  and  pressed  on  every  side  by  His 
enemies,  He  is  a  solitary.  No  friend  to  say  a  wotd  for 
Him,  none  to  comfort  Him,  or  sympathize  with  Him: 
the  only  two  that  love  Him  at  all  were  following  Him, 
but  they  kept  at  a  distance.  This  is  the  end  of  the 
solemn  promises  made  a  few  hours  before  by  the  eleven 
Apostles  !  Truly  the  spirit  was  willing  when  they  were 
with  Jesus,  but  the  spirit  and  flesh  are  weak  indeed 
when  we  are  away  or  at  a  distance  from  Him.  Let  us 
in  spirit  keep  our  poor  Lord  company,  and  try  to 
comfort  Him.  This  is  best  done  by  close  union  with 
Him  in  prayer,  in  daily  meditation,  by  frequently 
visiting  Him  in  the  Sacrament  of  His  love,  by  often 
receiving  Him  in  Holy  Communion.  Let  us  learn  to 
mistrust  ourselves,  and  at  the  same  time  put  all  our 
confidence  in  Him,  who  is  faithful  and  will  not  suffer 
us  to  be  tried  above  what  we  are  able,  if  only  we  cling 
to  Him. 

End  with  colloquy,  and  •*  Our  Father." 


384  THE   THIRD    WEEK. 


JESUS   BEFORE   CAIPHAS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i.— Let  us  recall  how,  after  oiir  Lord  had 
been  led  before  Annas  to  satisfy  his  curiosity,  He  is 
dragged  away  to  the  house  of  Caiphas  the  High  Priest, 
where  the  doctors  and  Chief  Priests  were  assembled, 
though  the  night  was  far  advanced,  waiting  for  Him. 
On  answering  to  the  judge  a  question  concerning  His 
doctrine,  He  had  received  a  blow  on  the  face  in  the 
court  of  Annas ;  and  on  confessing  Himself  to  be  the 
Son  of  God  before  Caiphas,  He  is  declared  guilty  of 
death  and  given  in  custody  to  a  band  of  soldiers,  who 
spent  the  night  in  insulting  Him.  Meantime,  St.  Peter 
thrice  denies  his  Lord,  but  on  meeting  the  gentle  glance 
of  Jesus,  he  went  forth  and  wept  bitterly. 

Prelude  2. — Let  us  imagine  ourselves  present  in  the 
court  of  Caiphas,  and  later  in  the  soldiers'  quarters. 

Prelude  3. — Let  us  beg  to  know  our  Blessed  Lord 
more  clearly  in  His  humiliations  and  in  His  excessive 
love  and  compassion  for  Peter,  and  grace  to  share  this 
two- fold  spirit. 

Point  I. — When  our  Lord  was  asked  about  His 
doctrine,  He  replied  in  words  full  of  heavenly  wisdom, 
that  there  was  nothing  to  fear  from  it ;  that  He  had 
always  taught  it  pubHcly,  and  that  all  who  heard  Him, 

1  "And  they  led  Him  away  to  Annas  first,  for  he  was  father-in-law  to 
Caiphas,  who  was  the  High  Priest  of  that  year.  Now  Caiphas  was  he  who 
had  given  the  counsel  to  the  Jews,  that  it  was  expedient  that  one  man 
should  die  for  the  people,  .  .  .  The  High  Priest  asked  Jesus  of  His  disciples 
and  of  His  doctrine.  Jesus  answered,  Why  asketh  thou  Me  ?  ask  them 
who  have  heard  what  I  have  spoken  unto  them  ;  behold  they  know  what 
things  I  have  said.  And  when  He  had  said  these  things,  one  of  the  servants 
standing  by  gave  Jesus  a  blow,  saying,  Answereth  Thou  the  High  Priest 
so?  And  Annas  sent  Him  bound  to  Caiphas  the  High  Priest."  (St.  Joha 
xviii.  13 — 24.) 


JESUS  BEFORE   CAIPHAS.  385 

of  whom  some  were  present,  could  bear  witness  to  His 
sincerity.  Then  a  servant,  before  the  whole  assembly, 
gave  Him  an  ignominious  blow  ! — a  vile  creature  struck 
the  face  of  the  Son  of  the  living  God,  causing  horror  in 
the  sight  of  Heaven  and  earth.  The  God  of  infinite 
majesty  willingly  submits  to  this  gross  outrage  and 
humiliation  for  our  sake  and  for  our  example.  Let  us 
humble  ourselves  to  think  how  we  lament,  murmur, 
and  complain,  if  by  a  single  word,  an  unmannerly 
action,  or  even  by  an  inadvertence,  we  conceive  our- 
selves aggrieved.  When  we  see  our  Lord  thus  insulted, 
and  no  one  to  say  a  word  in  His  defence,  let  us  try  to 
give  Him  some  comfort  by  offering  ourselves  to  keep 
Him  company,  and  by  labouring  earnestly  to  acquire 
something  of  His  unshaken  mildness  and  heroic  patience. 
Let  us  accept  in  silence  any  outrage  or  insult  which 
God  in  His  wise  providence  may  permit  us  to  receive. 

Point  2. — In  order  to  compass  their  iniquitous  intent 
of  sentencing  Him  to  death  with  some  outward  sem- 
blance of  justice,  they  suborn  false  witnesses  ;  ^  but  not 
even  from  these  can  His  crafty  and  malicious  judges 
extract  grounds  to  condemn  the  evident  and  notorious 
innocence  of  our  Blessed  Lord.  The  groundless  and 
incoherent  calumnies  of  these  perjurers,  to  which  our 
Lord  listens  meekly  and  silently,  served  only  to  con- 

'  "And  the  Chief  Priests  and  the  whole  Council  sought  false  witness 
against  Jesus  that  they  might  put  Him  to  death,  and  they  found  not, 
whereas  many  false  witnesses  had  come  in.  And  last  of  all  there  came  two 
false  witnesses,  and  they  said  :  This  Man  said,  I  am  able  to  destroy  the 
Temple  of  God  and  after  three  days  to  rebuild  it.  And  the  High  Priest 
rising  up,  said  to  Him  :  Answerest  Thou  nothing  to  the  things  which  these 
witness  against  Thee?  But  Jesus  held  His  peace.  And  the  High  Priest 
said  to  Him  :  I  adjure  Thee  by  the  hving  God  that  Thou  tell  us  if  Thou  be 
Christ  the  Son  of  God,  And  Jesus  saith  to  him,  Thou  hast  said  it.  .  .  . 
Then  the  High  Priest  rent  his  garment,  saying,  He  hath  blasphenr.ed ;  what 
further  need  have  we  of  witnesses?  Behold,  now  you  have  heard  the 
blasphemy;  what  think  you?  But  they  answering  said.  He  is  guilty  of 
death."  (St.  Matt.  xxvi.  56—66.) 

Z  '  , 


386  THE   THIRD    WEEK. 

found  and  enrage  the  High  Priest,  who  started  up  and 
asked  our  Lord  if  He  had  nothing  to  say  in  His 
defence,  but  Jesus  gives  no  reply.  But  on  being  adjured 
in  the  name  of  His  Father  to  say  whether  He  was  the 
Messiah  and  the  Son  of  God,  then  He  broke  silence  at 
once,  and  answered  fearlessly  and  clearly,  though  He 
knew  it  would  cost  Him  His  life,  "I  am."  Upon 
which  the  hypocritical  and  envious  High  Priest  rent  his 
garment  as  if  in  horror,  and  declared  Him  a  blasphemer 
and  worthy  of  death,  with  the  unanimous  approval  of 
all  the  assessors.  Our  Lord  is  then  given  up  to  the 
rude  soldiers  and  guards,  who  beguiled  the  hours  of 
the  night  in  insulting  and  tormenting  Him,  striking 
Him  and  jeering  at  Him.  With  what  reason  have  the 
saints,  placing  this  scene  before  themselves,  offered 
themselves  to  suffer  injuries,  calumnies,  and  torments, 
and  rejoiced  to  suffer  even  death  itself  to  promote  the 
cause  of  virtue  and  to  war  against  vice.  When  we 
look  upon  that  Divine  face,  blackened  with  blows  and 
besmeared  with  spittle,  and  yet  listen  in  vain  for  a 
single  word  of  reproof  or  complaint,  let  us  resolve  at 
least  to  bear  our  trials  and  sufferings  with  patience  and 
in  silence,  if  we  cannot  do  so  with  joy,  as  did  the 
Apostles  who  went  forth  from  the  Council  rejoicing  at 
being  found  worthy  to  suffer  for  Christ  every  contumely. 
But  let  us  learn  also,  when  God's  glory  requires  it,  to 
speak  out  boldl}^  to  correct  evil  tongues,  to  combat 
false  maxims,  to  admonish  and  to  reprehend  others, 
and  also  to  defend  the  truth.  After  all  it  is  a  real 
honour  to  us  that  theworld  should  treat  us  as  it  treated 
Jesus  Christ. 

Point  3. — It  was  through  a  want  of  this  spirit  that 
St.  Peter  fell.^      It  was  in  the  court  of  Caiphas  that, 

1  "  Now  when  Peter  was  in  the  court  below,  there  cometh  one  of  tlie 
maid-servants  of  the  High  Priest ;  ahd  when  she  had  seen  Peter  warming 
himself,  looking  on  him  she  saith  :  Thou  also  was  with  Jesus  of  Nazareth. 


JESUS  BEFORE  CAIPHAS.  387 

when  accosted  first  by  a  servant-maid  and  afterwards 
by  two  others,  he  with  oaths  and  curses  denied  that 
he  even  knew  our  Blessed  Lord.  He  who  a  short  time 
before  had  made  such  loud  protestations  and  spoken 
with  such  courage,  and  had  drawn  his  sword  to  oppose 
a  whole  company  of  soldiers,  falls  disgracefully  at  the 
sound  of  a  question.  Oh,  the  fearful  frailty  of  man  ! 
The  stoutest  pillar  is  all  in  a  tremble  at  a  breath  of  air.^ 
At  the  very  time  when  our  Lord  is  suffering  insults 
and  ill-usage,  and  hears  the  sentence  of  death  passed 
on  Him,  for  the  glory  of  His  Divine  Father,  the  prince 
of  His  Apostles,  chosen  to  promote  that  same  enter- 
prise, abandons  and  denies  Him  through  fear  of 
suffering.  Why  was  all  this  permitted  ?  To  teach  us 
that  whoever  will  be  a  companion  of  our  Lord  must 
nerve  himself  to  bear  hardships  and  crosses,  or  else  he 
will  basel}^  recoil  at  the  first  encounter.  But  let  us 
also  consider  the  remote  causes  of  his  fall.  And  in  the 
first  place,  he  had  been  admonished  by  our  Lord  to 
pray  and  to  watch,  and  thus  prepare  himself  for 
temptation ;  nevertheless,  he  had  allowed  himself  to 
give  way  to  sleep,  though  twice  admonished.  Again, 
he  follows  our  Lord  at  a  distance,  and  from  a  motive  of 
curiosity,  to  see  how  the  affair  would  end ;  and  lastly, 
he  mixed  with  the  soldiers  and  others,  and  stood  with 
them  to  warm  himself  at  the  fire.  All  these  details 
are  not  mentioned  b}^  the  Evangelists  without  special 
reason,  and  are  calculated  to  impress  three  important 
lessons   upon   us,  namely — that  we  stand   in  extreme 

But  he  denied,  saying,  I  neither  know  nor  understand  what  thou  sayest. 
And  he  went  forth  before  the  court,  and  the  cock  crew.  And  again  a 
maid-servant  seeing  him  began  to  say  to  the  standers-by  :  This  is  one  of 
them.  But  he  denied  again.  And  after  a  while  they  that  stood  by  said 
again  to  Peter,  Surely  thou  art  one  of  them,  for  thou  art  also  a  Galilean. 
But  he  began  to  curse  and  to  swear,  I  know  not  this  Man  of  whom  you 
speak.  And  immediately  the  cock  crew  again."  (St.  Mark  xiv.  66—72.) 
1  St,  Augustine,  tr.  113. 


388  THE  THIRD    WEEK. 

need  of  constant  prayer,  without  which  all  our  fervour 
and  good  purposes  will  never  enable  us  to  resist  the 
temptations  of  flesh  and  blood  which  we  shall  have  to 
encounter ;  moreover,  that  if  we  begin  to  withdraw  to 
a  distance  from  our  Lord  by  allowing  less  perfect  or 
bad  motives  to  influence  us,  such  as  temporal  interest, 
worldly  esteem,  vanity,  or  self-indulgence  in  the  dis- 
charge of  the  duties  of  our  state  of  life,  then  we  are  on 
the  high-road  to  ruin,  and  sooner  or  later  shall  fall  into 
sin  ;  and  lastly,  that  we  stand  in  great  need  of  prudence 
and  care  in  conversing  with  others.  If  we  spend  our 
time  in  idle  conversation  with  others,  in  resorting 
to  the  houses  of  others  to  indulge  in  frivolous  dis- 
courses, we  shall  soon  imbibe  worldly  maxims  and 
views,  and,  daunted  by  human  respect,  we  shall  be 
exposed  to  dispraise  what  we  should  approve  and 
approve  what  we  should  denounce.  Let  us  seriously 
examine  ourselves  on  these  three  points,  and  if  we  find 
that  we  have  not  kept  our  word  with  God,  let  us  turn 
ourselves  to  our  Lord  as  Peter  did.  Let  us  break  off 
all  ties,  withdraw  from  all  dangerous  occasions,  and 
shed  bitter  tears  over  the  life  we  have  led  heretofore ; 
and  in  our  colloquies  let  us  implore  the  grace  of  keeping 
our  resolution  to  imitate  our  Lord  in  bearing  silently 
and  meekly  the  ignominy  and  contempt  which  in  His 
providence  He  may  call  upon  us  to  undergo. 
End  with  "  Our  Father." 


jfESUS   SPENDS   THE   NIGHT  IN  PRISON.  389 


JESUS   SPENDS   THE    MIGHT   IN   PRISON.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  1. — Jesus  was  led  from  the  tribunal  of  Caiphas 
to  the  dungeon,  to  pass  the  rest  of  the  night.  On  His 
way  thither  He  met  the  gaze  of  Peter,  who  thereupon 
went  away  and  wept  bitterly.  Jesus  was  detained  all 
night  in  the  prison,  and  was  subjected  to  most  infamous 
outrages. 

Prelude  2. — Let  us  picture  to  ourselves  the  cold, 
cheerless  prison,  and  observe  what  passes. 

Prelude  3. — Let  us  beg  earnestly  the  grace  of  intense 
sorrow  and  compassion  for  our  dear  Lord's  sufferings, 
and  grace  to  offer  ourselves  to  share  them  with  Him, 
if  it  shall  be  for  His  glory  'and  for  our  sanctification. 

Point  I. — Repentance  of  Peter. — If  Peter  had  not  met 
the  eye  of  Jesus,  if  he  had  not  thereby  been  favoured 
with  preventing  grace,  or  had  failed  to  co-operate  with 
it,  he  would  never  have  repented,  and,  like  Judas,  would 
have  been  lost,  as  it  is  certain  that  of  himself  the  sinner 
cannot  rise  from  his  sin,  or  become  reconciled  to  God, 
unless  he  be  overtaken  by  the  grace  of  God,  and  assisted 
by  it. 

Both  Peter  and  Judas  had  sinned  grievously.  The 
former  had  more  than  once  denied  his  Lord,  and  had 
confirmed  his  denial  by  false  oaths  and  curses,  and  this 

1  "And  the  men  that  held  Him,  mocked  Him  and  struck  Him.  And 
they  blindfolded  Him  and  smote  His  face  ;  and  they  asked  Him,  saying, 
Prophesy  who  it  is  that  struck  Thee.  And  blaspheming,  many  other 
things  they  said  against  Him."  (St.  Luke  xxv.  63—65.) 

"And  some  began  to  spit  upon  Him,  and  to  cover  His  face,  and  to 
buffet  him,  and  to  say  unto  Him,  Prophesy ;  and  the  servants  struck  Him 
with  the  palms  of  their  hands."  (St.  Mark  xiv.  65.) 

"Then  did  they  spit  in  His  face,  and  buffeted  Him  ;  and  others  struck 
His  face  with  the  palm  of  their  hands,  saying,  Prophesy  unto  us,  O  Christ, 
who  is  he  that  struck  Thee?"  (St.  Matt.  xxvi.  67,  68.) 


390  THE   THIRD    WEEK. 

he  did  to  save  his  life.  He  did  it  out  of  a  craven  fear, 
when  challenged  by  a  common  servant-maid.  But  after 
all  he  had  an  ardent  love  of  Jesus ;  he  had  been  true 
and  loyal  to  Jesus  in  all  His  adversities ;  but  unfortu- 
nately, on  a  critical  occasion,  and  in  circumstances  of 
imminent  danger,  out  of  sheer  weakness  and  not  through 
any  malice,  he  sinned  and  denied  the  Master  whom  he 
loved.  It  was  far  otherwise  with  Judas.  Out  of  malice, 
and  love  of  money,  and  to  court  favour  with  those 
invested  with  authority,  wealth,  and  influence  in  Jeru- 
salem, he  took  deliberate  steps  to  hand  over  Jesus  to 
His  enemies,  hiding  his  plans  under  a  thick  veil  of 
hypocrisy,  abusing  the  great  graces  all  the  while  which 
God  was  showering  down  upon  him,  yielding  himself 
up  as  a  victim  to  the  predominant  passion  of  avarice, 
embezzling  moneys  from  the  common  purse  under  the 
false  pretext  of  zeal  for  the  relief  of  the  poor.  The 
consequence  of  all  these  prevarications  was  loss  of 
faith  in  our  Blessed  Lord  or  in  His  teaching,  and  of 
all  love  or  admiration  for  His  Person.  He  perished 
miserably  by  his  own  hand,  goaded  on  by  despair  of 
forgiveness. 

Let  us  admire  the  generosity,  the  love,  and  magni- 
ficent mercy  of  our  dear  Lord  in  looking  upon  Peter. 
How  well  and  quickly  did  the  conscience-stricken 
Apostle  read  in  that  look  the  tender  and  forgiving  and 
compassionate  feelings  of  his  Master's  Heart !  And  at 
once  he  went  out,  smitten  with  anguish,  which  could 
only  relieve  itself  by  floods  of  hot  and  bitter  tears. 
He  remembers  all  the  marks  of  love  and  kindness 
which  he  had  received  from  his  Master  ;  all  the  promises 
He  had  made  to  him ;  all  the  confidence  which  that 
Master  had  reposed  in  him  ;  all  of  which  pierced  his 
repentant  heart  with  fresh  wounds,  causing  him  renewed 
sorrow,  shame,  and  confusion ;  added  to  which  the 
consciousness  that  he  was  forgiven  filled  up  the  cup 


yESUS  SPENDS  THE   NIGHT  IN  PRISON.  391 

of  his  affliction,  and  perfected  his  contrition.  Truly 
"the  Lord  is  good  to  them  that  trust  in  Him,  to  the 
soul  that  seeketh  Him."  **  Oh,  how  sweet  is  Thy  Spirit, 
O  Lord  !  "  Who  would  ever  sin  if  he  once  realized 
the  goodness  and  loving  mercy  of  the  Heart  of  Jesus  ? 
Who  would  mistrust  Him,  if  he  knew  the  generosity 
of  that  noble  Heart,  even  though  he  may  have  sinned 
a  thousand  times  ? 

Point  2. — ^esus  remained  in  His  bonds  the  wJiole  night. — 
Let  us  contemplate  our  Jesus  with  His  hands  bound 
tightly  behind  Him,  a  rope  round  His  neck,  exhausted 
b}^  fatigue,  hungry,  and  parched  with  thirst,  harassed 
by  His  persecutors,  who  allow  Him  not  a  moment  of 
repose;  yet  amidst  all  the  outrages  heaped  upon  Him, 
He  is  meek,  gentle,  patient,  and  humble;  he  utters  not 
a  word  of  remonstrance  or  complaint.  Who  is  it  that 
undergoes  all  this  cruelty  ?  The  Lord  and  Master  of 
the  universe  !  before  whom  countless  hosts  in  Heaven 
are  prostrate  in  adoration,  and  whose  praises  are  ringing 
through  the  vaults  of  Heaven  ;  He  whose  hands,  though 
fastened  with  ropes,  support  the  firmament,  and  were 
ever  opened  to  confer  blessings  ;  which  healed  the  leper, 
restored  sight  to  the  blind,  opened  the  ears  of  the  deaf, 
loosed  the  limbs  of  the  paralytic,  bestowed  life  on  the 
dead,  multiplied  bread  to  feed  the  hungry !  Learn  here 
how  to  despise  the  world,  which  teaches  its  slaves  to 
treat  our  Jesus  with  such  wicked  ingratitude  ;  learn  too 
what  you  have  to  expect  for  all  your  labours  and  sacri- 
fices, if  you  look  here  below  for  your  reward.  The 
disciple  is  not  above  his  master,  nor  the  slave  above 
his  lord  ;  if  they  have  treated  Jesus  thus,  they  will  treat 
those  that  are  His  true  followers  no  better. 

But  why,  dear  Lord,  would  you  be  so  bound  and 
crippled  ?  Was  it  not  in  order  that  He  might  free  us 
from  the  chains  of  sin  and  from  the  slavery  of  the  devil  ? 
Or  that  He  might  purchase  for  us  the  noble  and  exalted 


392  THE   THIRD    WEEK. 

freedom  which  consists  in  the  service  of  God,  and  the 
liberty  of  the  children  of  God  ?  Or  perhaps  by  His 
example  to  give  courage,  energy,  and  gladness  to  the 
martyrs,  and  to  those  who  for  His  sake  will  incur 
chains  and  dungeon  horrors  !  Or  to  make  expiation 
for  the  sins  of  licence  and  independence,  the  vices  of 
our  age  ?  It  was  for  each  and  all  these  reasons  that 
He  cheerfully,  with  a  big  Heart  and  ready  will, 
welcomed  His  bonds.  O  my  soul !  and  what  have 
we  done  to  show  our  gratitude  to  our  Blessed  Lord  ? 
What  are  we  ready  to  do  for  the  time  to  come  ?  What 
have  we  elected  to  do  during  this  retreat,  and  what 
means  have  we  provided  to  secure  fidelity  to  that 
election  ? 

Make  colloquy  with  Jesus. 

Point  3. — He  spends  the  night  in  prison. — Let  us  keep 
our  dear  Lord  company  during  that  terrible  night. 
When  one  is  sick  and  in  pain,  how  slowly  the  hours 
drag  along ;  it  would  seem  as  if  the  finger  of  time  had 
ceased  to  move,  as  if  the  day  will  never  dawn  again  ! 
But  if  to  pain  of  body  is  added  the  racking  of  the  mind 
and  the  torments  of  a  breaking  heart,  then  time  appears 
to  come  to  a  standstill.  So  was  it  with  Jesus.  Wearied 
and  worn,  faint  and  exhausted,  trembling  with  cold  in 
the  damp  chill  of  a  spring  night  in  a  chamber  into 
which  no  ray  of  sunshine  could  ever  penetrate,  He  is 
subjected  to  infamies  which  men  will  never  know  until 
the  Day  of  Judgment.  Contemplate  these  minions  of 
the  priests  and  Pharisees,  with  what  wanton  cruelty 
and  shamelessness  they  flout  His  blessed  Face,  strike 
His  Sacred  Body,  spit  upon  Him,  pluck  His  beard. 
Hear  how  they  call  Him  foul  and  injurious  names, 
blaspheme  Him,  turn  Him  to  ridicule,  and  make  the 
chamber  ring  with  their  loud  and  vulgar  laughter.  See 
how  they  wrap  a  rag  over  His  eyes,  and  when  they 
deal  blows  at  Him  they  mock  Him,  and  bid  Him  say 


jfESUS  BEFORE  PILATE.  393 

who  it  was  that  struck  Him.  Yet  He,  from  whose 
sight  nothing  is  hidden,  appears  as  though  He  knew 
not,  answers  not  a  word.  O  my  soul,  let  us  bow  down 
and  adore  Him,  let  us  try  to  comfort  Him  and  to  make 
some  amends.  It  is  for  us,  for  our  sins,  for  love  of  us, 
that  He  has  endured  all  this.  Oh,  let  us  love  Him  in 
return.  But  not  with  lip-love — it  is  not  that  which 
will  satisfy  Jesus.  That  indeed  may  pass  muster  with 
your  fellow-men,  who  cannot  read  the  heart  and  give 
you  credit  for  sincerity ;  but  let  us  remember  that  Jesus 
sees  and  reads  the  heart,  and  it  is  heart's  love  and 
heart's  service  which  alone  will  satisfy  Him.  Why 
should  not  this  sight  inspire  us  with  the  same  sentiments 
with  which  it  filled  the  saints,  who  loved  for  Christ's 
sake  to  be  unknown,  despised,  persecuted  ?^  May  God 
grant  it. 

Let  us  make  a  fervent  colloquy  to  our  dear  Lord, 
and  say  the  Anima  Christi.     End  with  "  Our  Father." 


JESUS   BEFORE   PILATE.2 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Our  Lord  having  been  declared  by  the 
Council  worthy  of  death,  was  taken  before  the  tribunal 
of  Pilate  that  the  sentence  might  be  put  in  execution 
by   his    authority.      There    He    observed   a   profound 

1  Isaias  liii.  ;  Psalm  xxi.  7. 

2  "And  straightway  in  the  morning  the  Chief  Priests  holding  a  con- 
sultation with  the  ancients  and  the  scribes  and  the  whole  Council,  binding 
Jesus,  led  Him  away  and  delivered  Him  to  Pilate.  And  Pilate  asked  Him  : 
Art  Thou  the  King  of  the  Jews  ?  But  He  answering  him  saith  :  Thou 
sayest  it.  And  the  Chief  Priests  accused  Him  in  many  things.  And  Pilate 
again  asked  Him,  saying  :  Answerest  Thou  nothing  ?  behold  in  how  many 
things  they  accuse  Thee.  But  Jesus  still  answered  nothing,  so  that  Pilate 
wondered."  (St.  Mark  xv,  i — 5.  Comp.  St,  Luke  xxiii.  ;  St.  Matt,  xxvii.  ; 
St.  John  xviii. ) 


394 


THE   THIRD    WEEK. 


silence,  under  the  most  horrid  calumnies,  and  onl}^ 
breaks  this  silence  when  asked  if  He  was  "  King  of 
the  Jews,"  when  He  declared  that  He  was  the  true 
Messiah.  Afterwards  He  was  compared  with  Barabbas, 
the  robber  and  assassin,  and  was  postponed  to  him, 
and  is  condemned,  though  known  to  be  innocent,  to  be 
crucified. 

Prelude  2. — Let  us  imagine  ourselves  in  the  court  of 
Pilate,  &c. 

Prelude  3. — Conscious  of  having  postponed  our  Lord 
to  our  sins,  and  full  of  compassion  for  Him  and  of 
shame  and  confusion  for  ourselves,  let  us  beg  great 
contempt  for  ourselves,  whose  guilt  is  the  true  cause  of 
all  His  ignominy  and  dishonour. 

Point  I. — Early  in  the  morning  the  priests  with  the 
elders  and  scribes  and  the  whole  Council  led  our  Lord 
in  chains  to  the  court  of  Pilate,  through  the  very  streets 
along  which  the  crowd  had  conducted  Him  in  triumph 
only  four  days  before ;  but  now  fettered  and  bound  as 
a  malefactor  and  blasphemer ;  and  this  too  by  the 
priests  and  learned  and  reputedly  holy  men  of  the  city. 
But  listen  to  the  charges  urged  against  Him  !  He  has 
disturbed  the  peace,  causing  tumult  and  sedition  among 
the  people.  He  has  forbidden  the  people  to  pay  tribute 
to  Caesar.  He  has  aspired  to  be  King,  repeatedly  giving 
Himself  out  for  the  Messiah.  Jesus  all  meekness,  stands 
manacled  in  the  presence  of  Pilate,  with  eyes  modestly 
cast  down,  listening  in  profound  silence,  not  uttering  a 
word  in  His  defence,  insomuch  that  Pilate  was  struck 
with  intense  wonder.  And  yet  the  charges  referred  to 
very  grave  points,  namely,  to  sedition,  to  actual  rebellion 
against  the  Roman  authority  and  to  ambitious  usurpa- 
tion. How  eloquently  does  this  silence  appeal  to  us  !  Our 
Lord  had  taught  His  disciples  to  despise  all  worldly 
honour,  to  bear  willingly  injuries  and  hurriiliations,  and 
now  He  resolves  by  this  public  example  to  leave  no 


JESUS  BEFORE  PILATE.  395 

room  for  human  pride  to  pretend  an  excuse  for  the 
contrary.  He  a  God,  innocence  and  sanctity  itself, 
appears  as  a  criminal,  a  seducer,  and  as  one  only  worthy 
of  death,  nevertheless  He  will  be  silent  and  will  not 
utter  one  word  in  self-defence,  even  though  with  a 
simple  sentence  of  His  infinite  wisdom  He  could  have 
dissipated  and  confuted  these  black  calumnies,  as  easily 
as  by  a  simple  word  He  created  the  light  of  heaven. 
And  yet  we,  if  admonished  in  a  gentle  and  kindly  spirit 
by  Superiors  or  friends  for  our  own  good,  defend  our- 
selves, look  for  apologies,  or  ingeniously  palliate  our 
faults,  consider  ourselves  falsely  misrepresented,  or  our 
faults  grossly  exaggerated.  And  we  excuse  our  remon- 
strances on  the  ground  that  otherwise  our  honour  will 
suffer  and  some  prejudice  or  detriment  may  accrue  to 
us  from  silence.  But  was  not  the  honour,  nay,  the 
very  life  of  our  Lord,  of  infinitely  greater  importance 
than  the  honour  and  life  of  all  men  put  together,  and 
yet  He  suffered  in  patience  and  silence  as  though  He 
were  a  criminal. 

Let  us  not  delude  ourselves  on  this  point,  for  it 
shows  but  little  progress  in  virtue ;  nay,  it  would  be  a 
great  delusion  to  be  too  touchy  and  sensitive  on  this 
point,  to  which  after  all  we  are  bound  by  our  engage- 
ments and  of  which  our  Lord  has  given  us  such  an 
example. 

Point  2. — Pilate  took  Jesus  aside, ^  and  considering 
the  charge  of  His  aspiring  to  be  King  as  the  most 
important,  he  put  the  question  to  Him,  **  Art  Thou  a 
King  ?  "  Our  Lord  in  reply  gave  an  account  of  Himself 
and  told  him  that  His  Kingdom  was  not  a  temporal 

1  "  Pilate  therefore  went  into  the  hall  again,  and  called  Jesus  and  said 
to  Him  :  Art  thou  the  King  of  the  Jews  ?  Jesus  answered  :  Sayest  thou 
this  thing  of  thyself,  or  have  others  told  it  thee  of  Me  ?  Pilate  answered  : 
Am  I  a  Jew  ?  Thy  own  nation  and  the  Chief  Priests  have  delivered  Thee 
up  to  me  ;  what  hast  Thou  done  ?  Jesus  answered  :  My  Kingdom  is  not 
of  this  world."  (St.  John  .xviii.  33—36.) 


396  THE  THIRD    WEEK. 

one  and  that  He  wanted  nothing  of  this  world ;  and 
that  He  was  born  and  came  into  this  world  to  give 
testimony  to  the  truth.  This  so  convinced  Pilate  of 
His  innocence  that  he  ^returned  to  the  people  and 
declared  he  could  find  no  fault  in  Him.  Here  is  a 
lesson  for  those  who  as  priests  are  often  accused  of 
interfering  in  secular  and  political  matters ;  let  us 
convince  men  by  our  conduct,  that  our  kingdom  is  not 
of  this  world,  that  our  thoughts  and  interests  are  far 
other,  that  our  one  ambition  in  life  is  to  promote  the 
glory  of  God,  the  salvation  of  souls,  and  to  make  known 
to  men  the  great  and  sovereign  truth,  God.  In  this 
way  we  shall  confound  our  enemies,  and  it  will  be  said 
of  us,  '*  I  find  no  case  against  this  man."  The  world 
expects  from  us  that  we  shall  endeavour  with  might 
and  main  to  denounce  abuses,  to  rebuke  the  ungodty, 
and  to  promote  the  cause  of  virtue ;  and  as  long  as  we 
regulate  our  efforts  to  these  ends  it  will,  it  is  true, 
oppose  us,  though  at  heart  it  will  admire  our  honesty 
and  single-mindedness ;  but  once  let  it  see  that  we 
entertain  secular  views,  seek  temporal  interests,  and 
meddle  in  worldly  affairs,  rest  assured  that  it  will  begin 
to  persecute  and  calumniate  us  ;  therefore  let  the  dead 
bury  their  dead. 

Point  3. — Pilate,  seeing  the  innocence  of  Jesus, ^  tries 
like  a  time-server  and  a  slave  of  human  respect  to  save 
Him.  He  proposed  then  to  release  Him  at  the  Pasch, 
as    he  was  accustomed   at  that  time  each  year  to  set 

1  "  Now  upon  the  solemn  day  the  Governor  was  accustomed  to  release 
to  the  people  one  prisoner  whom  they  would.  And  he  had  then  a  notorious 
prisoner  that  was  called  Barabbas.  They,  therefore  being  gathered 
together,  Pilate  said  :  Whom  will  you  that  I  release  to  you,  Barabbas,  or 
Jesus  that  is  called  Christ  ?  for  he  knew  that  for  envy  they  had  delivered 
Him.  .  .  .  But  the  Chief  Priests  and  ancients  persuaded  the  people  that 
they  should  ask  Barabbas,  and  make  Jesus  away.  And  the  Governor 
answering,  said  to  them  :  Whether  will  you  of  the  two  to  be  released  unto 
you?    But  they  said,  Barabbas."  (St.  Matt,  xxvii.  15 — 21.) 


JESUS  BEFORE  PILATE.  397 

free  one  criminal,  at  the  choice  of  the  people.  Now 
if  the  choice  lies  between  the  notorious  Barabbas  and 
Jesus,  he  presumes  that  they  will  choose  the  Matter. 
What  a  fearful  outrage !  to  put  the  innocent,  gentle, 
meek  Son  of  God  in  comparison  with  the  robber, 
murderer,  and  seditious  villain  !  Nevertheless  passion, 
envy,  and  hatred  so  blinded  the  priests,  scribes,  and 
people,  that  with  one  voice  they  called  for  Barabbas, 
and  as  to  Jesus  they  insisted  that  He  should  be  cruci- 
fied, and  that  His  Blood  should  be  upon  them  and  on 
their  descendants.  Oh,  how  deep  a  wound  does  this 
cause  to  the  heart  of  every  right-minded  man  !  what 
hot  tears  does  it  not  draw  from  those  who  remember  ^ 
that  as  often  as  they  have  committed  grievous  sin, 
they  too  have  joined  in  the  cry,  "  Not  this  Man,  but 
Barabbas" — that  sensuality,  carnal  love,  or  worldly 
pride,  excited  us  to  abandon  our  dear  Lord,  and  hand 
Him  over  to  His  and  our  enemies,  crucifying  Him 
again  and  making  a  mockery  of  Him. 

And  our  crime  is  all  the  greater  [than  that  of  the 
Jews,  for  they  did  not  know  fully  what  the}^  were  doing  ; 
had  they  known  they  would  never  have  crucified  the 
Lord,i  whereas  we  know  what  we  do  when  we  render 
the  sufferings  of  Jesus  not  only  useless,  but  actually 
turn  them  to  our  greater  criminality,  and  all  for  the 
degrading  gratification  of  our  own  inordinate  inclina- 
tions, thus  squandering  His  Most  Precious  Blood.  And 
all  this  our  dear  Lord  saw  when  He  suffered,  and  yet 
He  cheerfully  accepted  it  all  for  us ;  and  would  if 
necessary  undergo  it  all  again  through  His  undying 
love  for  us.  What  then  shall  we  do  in  return  ?  Alas  ! 
hitherto  we  have  done  but  little.  Will  it  be  too  much  ' 
to  drink  the  chahce  with  Him  ?  It  may  be  bitter  to 
our  natural  taste,  but  love  and  gratitude  will  make  it 

1  ' '  For  if  they  had  known  it,  they  would  never  have  crucified  the  Lord 
of  glory."  (i  Cor.  ii.  8.) 


THE   THIRD    WEEK, 


sweet,  and  by  persevering  and  fervent  prayer  we  shall 
be  able  to  do  it. 

In  our  colloquy  we  will  pray  that  His  Sacred  Blood 
may  fall  into  our  hearts  and  may  produce  a  contrite 
and  humble  spirit  there.     End  with  "  Our  Father." 


JESUS   BEFORE   HEROD.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Pilate's  efforts  to  free  our  Lord  proving 
ineffectual,  he  sends  Him  to  Herod,  the  cruel  and 
incestuous  Tetrarch  of  Galilee.  The  mob  all  along 
the  way  shouted  and  cried  out  against  Him  and  forced 
their  way  into  the  judgment-hall  of  Herod.  Our  Lord 
made  no  reply  either  to  the  accusations  of  the  priests 
or  to  the  manifold  questions  of  the  Tetrarch  ;  conse- 
quently in  his  disappointment  and  rage  he  brands  our 
Lord  as  a  fool,  and  orders  a  fool's  white  garment  to  be 
put  on  Him,  and  contemptuously  sends  Him  back  to 
Pilate. 

Prelude  2. — Let  us  accompany  our  Lord  on  the  way 
to  and  from  Herod. 

Prelude  3. — Let  us  beg  this  spirit  of  self-abasement 
and  humility. 

Point  I. — Let  us  compare  Herod  and  our  Lord. 
Herod,  swelled  with  pride,  stern,  haughty,  and  cruel, 
surrounded  by  his  guards :  Jesus,  standing  meek  and 

1  ' '  But  Pilate  hearing  Galilee,  asked  if  the  Man  were  of  Galilee  ?  ■  And 
when  he  understood  that  He  was  of  Herod's  jurisdiction,  he  sent  Him  away 
to  Herod,  who  was  also  himself  at  Jerusalem  in  those  days.  And  Herod, 
seeing  Jesus,  was  very  glad,  for  he  was  desirous  of  a  long  time  to  see  Him, 
because  he  had  heard  many  things  of  Him  :  and  he  hoped  to  see  some 
sign  wrought  by  Him.  And  he  questioned  Him  in  many  words.  But  He 
answered  nothing.  .  .  .  And  Herod  and  his  army  set  Him  at  nought :  and 
mocked  Him,  putting  on  Him  a  white  garment,  and  sent  Him  back  to 
Pilate."  (St.  Luke  xxiii.  6,  11.) 


JESUS  BEFORE  HEROD.  399 

gentle,  His  hands  bound  with  fetters.  Herod,  anxious 
to  see  his  prisoner,  as  if  He  were  a  magician  and 
desirous  to  witness  some  specimens  of  His  wonderful 
power.  Jesus  had  hitherto  refused  to  indulge  his 
curiosity  by  proclaiming  His  heavenly  doctrines  or 
working  any  miracles  before  him,  until  He  appears  in 
his  presence  in  the  ignominious  attitude  of  a  criminal 
arraigned  on  the  capital  charge  of  sacrile^  5.  Here  our 
Lord  gives  us  a  lesson  to  contemn  vainglory  and 
worldly  honour,  by  being  vilified  and  despised,  when 
He  could,  had  He  chosen,  have  made  such  a  glorious 
figure.  When  shall  we  learn  this  lesson  ?  When  shall 
we  practically  convince  ourselves  of  this  great  truth 
inculcated  by  the  doctrine  and  example  of  our  Lord, 
that  worldly  glory  and  esteem  is  a  great  obstacle  to  the 
glory  of  God  and  to  our  real  welfare  ?  It  is  a  delusion 
to  make  a  parade  of  our  birth,  talents,  and  erudition  ; 
to  make  a  show  of  poverty  which  yet  must  be  fine  and 
genteel.  Self-contempt,  poverty,  modesty,  humility  in 
words  and  deeds  are  the  true  dispositions  for  great 
exploits  in  the  cause  of  God  and  of  souls,  and  remove 
from  us  countless  dangers  and  temptations  of  sin. 

Point  2. — Let  us  consider  how,  probably,  Herod 
began  in  a  friendly  manner,  as  may  be  inferred  from 
the  narration,  to  propose  to  our  Lord  many  questions, 
and  very  likely  suggested  to  Him  to  perform  some  one 
of  His  usual  prodigies,  in  order  to  rescue  Himself  from 
the  hands  of  His  enemies :  but  as  though  He  did  not 
hear,  our  Lord  made  no  answer.  Meanwhile  the  priests 
and  scribes  loudly  accused  Him,  but  without  evoking 
the  slighest  word  or  action  on  His  part.  On  many 
other  occasions  He  had  spoken  so  eloquently,  as  to 
draw  crowds  after  Him  and  charm  them  with  His 
words,  and  had  wrought  countless  miracles  in  favour 
of  others,  but  now,  when  it  would  save  Him  from 
death,  He  will  not  say  a  word  or  work  a  miracle.     He 


400  THE   THIRD    WEEK. 

will  speak  and  act  when  His  Father's  glory  is  at  stake, 
but  not  for  Himself,  or  to  satisfy  idle  curiosity,  or  to 
frustrate  His  design  to  suffer  for  our  sakes  and  through 
love  for  us.  Oh  !  again  a  great  lesson  for  us,  to  lie  low» 
be  silent,  try  to  be  unnoticed  except  when  called  on  to 
come  forward  in  the  cause  of  God  and  our  neighbour. 
Yet  do  we  not  seek  the  more  conspicuous  functions  and 
posts  and  places  ?  And  fly  from  those  wherein  there  is 
little  display  and  much  labour  and  suffering  ?  A  sure 
sign  that  we  seek  ourselves  and  our  own  glory,  but 
certainly  not  the  glory  of  God  and  the  salvation  of 
souls. 

Point  3. — Herod  was  disappointed  and  indignant, 
and  vented  his  rage  in  contemptuous  words ;  despised 
our  Lord  as  a  fool,  and  together  with  his  guards  made 
game  of  Him  ;  ordered  them  to  throw  a  white  sheet  on 
Him  as  if  He  was  an  idiot,  and  sent  Him  back  to  Pilate, 
the  mob  all  the  way  scoffing,  laughing,  and  jeering  at 
Him.  The  infinite  and  eternal  wisdom,  the  wisest 
being  that  ever  trod  the  earth,  is  deemed  and  treated 
as  a  fool !  Oh  !  poor  world.  O  world,  mad  indeed  and 
depraved  in  its  judgments !  O  world !  it  is  thus  thou 
treatest  the  Sovereign  Master  of  the  world.  Oh  !  who 
can  be  such  a  fool  and  traitor  to  our  Lord  as  to  court 
the  esteem  and  favour  of  that  which  so  treated  Him. 
Who  so  cowardly  as  to  care  for  its  condemnation  and 
not  despise  and  shun  its  approbation  ? 

Let  us  make  three  fervent  colloquies,  imploring  the 
grace  to  love  and  reduce  to  practice  the  third  degree  of 
humiUty.     End  with  •*  Our  Father." 


THE  FLAGELLATION.  401 


THE   FLAGELLATION.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — When  our  Lord  was  brought  back  to 
Pilate,  this  weak  and  cowardly  knave,  knowing  His 
innocence  and  at  the  same  time  seeing  all  the  avenues 
closed  against  His  acquittal,  devised  an  infamous  plan 
whereby  to  escape  the  execution  of  his  innocent 
Victim.  He  will  have  Him  whipped  to  such  an  extent 
that  the  sight  of  Him  will  force  the  hearts  of  His 
enemies  to  pity,  and  their  hatred  will  be  appeased  and 
they  will  let  Him  go.  Jesus  therefore  is  stripped  in 
the  court  of  Pilate  and  scourged. 

Prelude  2. — Let  us  imagine  ourselves  present  at  the 
execution. 

Prelude  3. — Let  us  pray  for  great  feelings  of  com- 
passion and  great  horror  of  our  sins,  which  have 
inflicted  this  agony  on  our  Lord. 

Point  I. — The  quality  of  this  torment. — It  was  the 
first  bodily  torment  inflicted  on  our  Lord,  but  in  the 
intent  of  the  judge  and  in  the  desires  of  the  Jews,  it 
was  also  to  be  the  last.  For  Pilate  had  resolved  to 
release  Him  after  it  was  over,  and  therefore  the  Jews 
hoped  that  He  would  not  be  able  to  survive  it. 

We  will  try  to  imagine  the  rage  and  fury  of  the 
executioners,  instigated  as  they  were  partly  by  the 
devil,  and  partly  by  the  desire  to  win  the  applause  of 
the  priests  and  people,  and  probably  by  the  bribes  of 
the  Scribes  and  Pharisees,^  whose  rage  and  jealousy 
and  thirst  for  His  Blood  were  all  the  more  fierce  from 
having  been  so  long  resisted  and  controlled  by  authority. 

1  "Then  therefore  Pilate  took  Jesus  and  scourged   Him."  (St.  John 
xix.  I.) 

'  Suarez,  t.  2.  pt.  3.  disp.  35  ;  a  Lapide,  in  Matt,  xxvii. 
AA 


402  THE  THIRD    WEEK. 


Our  Lord  sees  Himself  encircled  by  this  dense  mass  of 
infuriated  people  all  thirsting  for  His  Blood,  and  anxious 
to  see  Him  writhing  under  the  lash,  and  like  hounds 
ravenous  to  tear  their  prey  to  pieces,  while  He,  all 
meek  and  gentle,  offers  Himself  for  the  scourging. i 

Let  us  reflect  here  on  the  terrible  violence  of 
unbridled  passions,  which  blind  the  judgment  and 
harden  the  heart  and  drag  us  into  the  most  loathsome 
excesses,  and  lead  us  to  discharge  on  the  tender  Body 
of  our  dear  Lord  a  storm  of  blows  and  scourges,  as 
many  in  number  as  are  the  sins  we  have  committed  by 
the  indulgence  of  our  unlawful  appetites.  That  we 
might  satisfy  these  we  have  not  hesitated  to  ill-use  our 
God.  Let  us  with  lively  sorrow  detest  our  past  blind- 
ness and  cruelty,  and  through  gratitude  towards  Him 
who  has  suffered  so  much  from  and  for  us,  we  will  offer 
up  to  Him  the  inclination  which  is  most  violent  and 
predominant  in  us,  with  a  firm  purpose  to  sacrifice  it 
for  His  sake. 

Point  2. — The  manner  of  the  Scourging. — Our  gracious 
Lord  was  stripped  of  His  clothes  and  tied  to  the  pillar, 
and  was  thus  ignominiously  made  the  butt  of  the  scoffs 
and  jeers  of  the  impudent  and  shameless  rabble ;  and 
moreover,  this  form  of  punishment  was  dishonourable 
and  infamous,  being  reserved  by  Roman  law  for  slaves 
and  the  vilest  persons.  We  could  not  bear  to  see  a 
dumb  beast  cruelly  whipped ;  how  then  could  we  bear 
to  see  not  a  slave,  not  a  criminal,  but  the  Son  of  God, 
our  delicate  and  virgin  Jesus,  innocence  and  holiness 
itself,  the  worthiest  and  most  beautiful  Being  that 
Heaven  and  earth  have  ever  seen,  condemned  to  be 
treated  worse  than  a  malefactor,  worse  than  even  a 
dog !  to  be  whipped  without  any  measure  or  law,  and 
where  the  sole  aim  is  to  give  full  vent  to  rage  and  fury 
on  His  delicate  Body ;  moreover,  where  the  executioners 

1  "  Behold  I  am  ready  for  the  scourges,"  (Psalm  xxxvii.  i8.) 


THE   FLAGELLATION.  403 

vie  with  each  other  who  shall  be  the  most  inhuman  and 
shall  win  the  loudest  applause,  and  who  have  been 
bribed  to  do  their  worst.  As  to  the  quality  of  the 
scourges,  the  Evangelists  do  not  specify,  but  it  is 
believed  the  first  were  whip-cord  lashes,  and  the  others 
thorn-switches — the  first  causing  the  Body  to  become 
black  and  blue,  the  other  puncturing  and  tearing  the 
flesh  in  countless  places,  and  causing  the  Blood  to  gush 
out  in  streams. 

But  of  what  was  our  dear  Lord  thinking  all  the 
while,  with  bended  Head  and  eyes  fixed  on  the  ground  ? 
How  loudly  does  His  Sacred  Heart  speak  to  His 
Heavenly  Father,  and  how  eloquently  does  It  appeal 
to  Him  in  our  behalf!  offering  up  to  Him  His  stripes, 
His  Wounds,  and  His  Precious  Blood,  for  us  His  cruel 
but  fondly-loved  children,  that  we  may  gain  forgiveness 
and  may  make  a  return  of  love,  when  we  shall  know  to 
what  an  excess  He  has  loved  us  by  the  excess  of  pain 
and  shame  which  He  here  endured  for  us. 

Sometimes  we  are  inclined  to  think,  when-  we  are 
exhorted  to  lead  a  more  retired  life,  to  be  more  earnest 
in  mortifying  our  passions  and  subduing  our  inclina- 
tions, to  be  more  observant  of  our  rules,  more  assiduous 
in  our  studies,  and  the  rest,  that  too  much  is  required 
of  us.  Oh,  let  us  look  at  the  poor  Body  of  our  dear 
Lord,  so  mangled,  torn,  and  butchered  for  us !  He 
might  at  the  first  stroke  have  cried  out,  "Hold,  that 
is  enough."  But  this  He  would  not  do ;  but  with  His 
bended  Head  and  motionless  tongue,  His  Heart  pro- 
claims His  readiness,  bids  them  strike  on,  plough  His 
Body,  drain  off  His  Blood.  Yes,  He  will  suffer  all  most 
readily  for  the  love  of  our  souls,  which  are  so  dear  to 
Him,  and  for  their  salvation.  What  a  shame  and  what 
ingratitude  it  is  on  our  side  to  do  so  little  or  nothing 
for  Him  who  has  suffered  so  much  pain  and  ignominy 
for   us !     How  mean   and   unworthy   for   us   to   stand 


404  THE  THIRD    WEEK. 

weighing  what  is  of  obligation  and  what  is  not,  and  to 
account  that  we  do  too  much  by  the  too  httle  that  we 
do.  Let  us  offer  up  our  good-will  and  a  firm  resolution 
to  do  for  His  sake  whatever  we  can,  in  a  generous 
spirit,  and  let  us  beg  Him  to  give  us  grace  to  make 
that  sacrifice  at  least,  which  in  our  election  He  let  us 
know  that  He  required  of  us. 

Point  3. — The  end  of  our  Lord  in  undergoing  this 
torment  was  to  make  satisfaction  for  the  sins  of  the 
flesh  so  common  in  the  world,  and  for  those  gross 
pleasures  and  gratifications  of  the  vice  of  impurity. 
Many  were  the  scourges  which  these  sins  deserved — 
multa  flagella  peccatoris — and  these  our  dear  Lord  would 
receive  on  His  Body — multa  flagella  redemptovis — that  we 
might  thus  escape.  When  we  behold  our  dear  Lord 
lying  half  dead  at  the  pillar,  all  mangled  and  bleeding, 
it  should  recall  to  our  minds  those  words :  "  As  the 
eagle  hovering  over  her  young,  He  hath  spread  out 
His  wings  and  hath  taken  them  and  carried  them  on 
His  shoulders."!  Jesus  stretched  over  us  the  wings 
of  His  love,  a  love  immense  and  incomprehensible,  and 
received  on  His  Body  the  strokes  of  Divine  justice 
prepared  to  fall  on  us  vile  wretches ;  He  is  battered 
and  bruised  and  mangled  by  a  very  storm  of  scourges, 
that  we  might  be  left  free  and  sound.  Surely,  if  we 
do  not  feel  broken-hearted  at  the  thought,  we  can  have 
no  heart  at  all. 

Another  end  of  our  dear  Lord  was  to  give  us  an 
example  how  we  ought  to  treat  this  body  of  ours.  He 
was  most  innocent  and  most  holy,  and  His  Body  was 
perfectly  subject  to  His  Spirit  and  to  reason  ;  never- 
theless He  would  suffer  in  His  Body  in  atonement  for 
our  sins.  Now  if  He  would  thus  reduce  His  flesh, 
what  usage  should  not  we,  who  have  been  guilty  of  so 
many  sins,  deal  out  to  our  bodies — to  our  flesh,  which 

1  Deut.  xxxii.  11. 


THE  CROWNING    WITH  THORNS.  405 

exposes  us  to  so  many  risks  of  committing  new  sins  ? 
In  what  manner  should  we  chastise  it  and  subject  it  to 
the  spirit,  to  reason,  and  to  faith  ?  The  saints  at  the 
thought  of  this  mystery  conceived  a  holy  hatred  of 
their  bodies :  it  caused  them  to  bear  about  them  the 
mortification  of  Jesus  ;  and  seeing  Christ  in  suffering, 
they  armed  themselves  with  the  same  thought.^  Where- 
fore, at  the  feet  of  Jesus  scourged,  let  us  make  an  act  of 
contrition,  and  consider  what  penances  to  adopt  in 
future,  unwilling  to  be  without  a  wound  when  we  see 
Him  so  wounded.  "A  devoted  soldier  does  not  heed  his 
own  wounds  when  he  looks  at  the  wounds  of  his  beloved 
general."  ^ 

End  with  "  Our  Father." 


THE   CROWNING   WITH   THORNS.^ 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — The  soldiers,  after  scourging  our  Lord, 
invented  a  cruel  sport,  which  was  to  crown  Him  King. 
They  therefore  seated  Him  on  a  stone,  threw  over  His 
shoulders  a  cast-off  red  military  cloak,  put  a  reed  in 
place  of  a  sceptre,  and  a  wreath  of  thorns  on  His  Head 
for  a  crown,  and  then  brutally  amused  themselves  by 
paying  Him  mock  homage  and  striking  Him  on  the 
Head. 

Prelude  2. — Let  us  humbly  place  ourselves  beside 
Him. 

1  I  St.  Peter  iv.  i.  2  St.  Bernard,  Serm.  on  Cantic. 

3  ' '  And  the  soldiers  platting  a  crown  of  thorns,  put  it  upon  His  Head, 
and  they  put  on  Him  a  purple  garment.  And  they  came  to  Him  and  said: 
Hail,  King  of  the  Jews.  And  they  gave  Him  blows.  Pilate  therefore  went 
forth  again  and  saith  to  them  :  Behold,  I  bring  Him  forth  unto  you,  that 
you  may  know  that  I  find  no  cause  in  Him.  Jesus  therefore  came  forth 
bearing  the  crown  of  thorns  and  the  purple  garment.  And  he  saith  to 
them,  Behold  the  Man."  (St.  John  xix.  2 — 5.) 


4o6  .  THE   THIRD    WEEK. 

Prelude   3. — Let  us  pray  that  we  may  imitate  His 
patience  and  humility. 

Point  I. — The  pain  of  this  torment  we  may  infer, 
Jirst,  from  the  quaHty  of  the  thorns,  which  were  sea- 
rushes,  which  are  long,  hard,  and  sharp  ;^  secondly,  from 
the  number  of  these  thorns,  which  must  have  been 
great,  as  the  crown  was  not  a  fillet,  but  covered  the 
whole  Head; 2  thirdly,  from  the  manner  in  which  they 
put  it  on,  pressing  it  close  down,  and  driving  the  thorns 
in  with  blows  from  short,  thick  sticks  ;  fourthly,  from 
the  duration  of  this  torment,  as  He  carried  it  to  His 
Death.^  Imagine,  then,  what  pain  and  agony  it  must 
have  caused  !  A  bad  headache  almost  drives  us  wild, 
and  any  wound  of  the  brain  is  very  grave  and  painful 
on  account  of  the  countless  veins,  nerves,  and  delicate 
membranes  collected  there.  Oh,  who  then  can  conceive 
the  terrible  agony  of  that  dreadful  crown  !  Oh,  let  us 
thank  Him  for  having  suffered  so  much  for  us  ;  let  us 
offer  up  the  Precious  Blood  thus  spilt  for  our  sins  to 
the  Eternal  Father,  as  a  satisfaction  for  our  count- 
less vain,  proud,  and  impure  thoughts.  Which  of  us 
is  not  obliged  to  confess  that  he  has  driven  in  not  one, 
but  many  thorns,  and  has  often  pressed  and  driven 
them  deeper  in  ?  But  as  we  look  at  this  Head  crowned 
thus,  what  resolutions  should  we  make  ?  To  embrace 
cheerfully  troubles,  hardships,  absence  of  comforts  and 
conveniences,  and  contempt,  and  to  try  to  esteem  them 
as  a  crown  of  glory,  in  order  to  resemble  our  Heavenly 
King.  Let  the  children  of  this  world  seek  diversions, 
delicacies,  and  pleasures,  and  crown  themselves  with 
roses  :  it  is  not  strange,  for  such  is  its  spirit  ;  but  for 
those  who  belong  to  the  Body  of  Christ  and  bear  His 
Name,  theirs  is  the  crown  of  pains  and  sorrows,  for  non 
decet  sub  capite  spinoso  membrum  esse  delicattim  ;  and  when 

1  Suarez,  Toletus,  and  Baronius. 
'  Suarez.  '  Origen,  Tertullian,  and  Cyprian. 


THE  CROWNING    WITH   THORNS.  407 

these  thorns  smart  and  sting  our  hearts,  the  thought  of 
Jesus  will  soothe  and  blunt  them. 

Point  2.  —  Let  us  consider  the  ignominy  of  this 
torment.  It  seems  from  the.  relation  of  the  Evangelists 
that  the  sole  aim  of  the  soldiers  was  to  throw  ridicule 
on  the  Kingship  of  our  Lord.  Wherefore,  by  way  also 
of  diverting  themselves  and  pleasing  the  Jews,  who 
accused  Him  of  calling  Himself  a  King,  they  resolved 
to  crown  Him  as  such.  They  therefore  place  Him  in 
the  courtyard,  where  the  rest  of  the  soldiers  were 
mustered,  strip  Him  again,  and  reopen  His  fearful 
Wounds — a  sight  sufficient  to  horrify  and  melt  the 
hardest  heart — they  seat  Him  on  a  stone,  and  put  the 
reed  in  His  hand,  and  a  purple  rag  on  His  shoulders, 
and  a  cap  of  thorns  on  His  Blessed  Head,  which  they 
pressed  down  so  heavily  that  the  Blood  spurted  forth 
copiously.  Then  the  monsters  began  to  scoff  and  sneer 
at  Him  and  blaspheme  Him  ;  they  knelt  down  before 
Him,  took  the  reed  and  hit  Him  on  the  Head  with  it, 
and  spat  their  phlegm  on  His  face,  and  in  this  way 
they  ridiculed  Him  and  blasphemously  insulted  Him 
till  they  were  satiated. 

Now,  let  us  reflect  that  this  seemingly  wretched 
creature  is  no  other  than  the  Son  of  God,  the  King  of 
kings  and  Lord  of  lords,  who  sitteth  upon  an  eternal 
throne  in  Heaven,  and  at  that  very  time  was  being 
adored  by  countless  hosts  of  mighty  and  blessed  spirits, 
at  whose  beck  stands  ready  to  obey  even  inanimate 
creation,  and  at  whose  presence  the  heavens  and  the 
earth  tremble*  This  is  the  Person  who,  out  of  love  for 
us,  vile  and  ungrateful  though  we  are,  will  be  hailed  as 
a  mock-King,  will  be  cuffed,  kicked,  spat  upon,  and 
outraged.  But  if  we  have  any  faith  and  gratitude,  we 
shall  not  gaze  with  idle  wonder,  but  in  His  Divine  face 
we  shall  see  as  in  a  mirror  the  deformity  of  our  pride 
and  vanity,  and    the   excellence  of  humiliations  and 


4o8  THE  THIRD    WEEK. 

contempt ;  we  shall  fly  from  the  first  suggestions  of 
pride  as  being  the  source  and  origin  of  sin,  the  cause 
of  the  transformation  of  angels  into  devils,  and  the 
introducer  of  death  and  every  misery  into  the  world. 
Truly  it  is  a  terrible  evil,  seeing  that  to  atone  for  it  our 
Lord  would  undergo  such  torment  and  ignominy. 

Let  us  examine  and  see  how  many  faults  and  failings 
we  commit  owing  to  this  vice,  and,  remembering  how 
infinitely  worthy  we  are  of  all  contempt,  let  us  beg  of 
the  Father  to  look  upon  the  face  of  His  Christ,  and  by 
its  merits  to  grant  us  the  virtue  of  true  humility,  so 
that  having  joy  set  before  us,  we  may  choose  the  shame, 
and  ambition  to  be  thus  likened  to  His  ever-Blessed 
Son. 

Point  3. — "  The  soldiers  came  before  Him  and  said, 
Hail,  King  of  the  Jews."  Though  in  derision,  yet  the 
cruel  soldiers  confess  Jesus  to  be  a  King :  but  His 
Kingdom  is  not  of  the  earth,  it  is  of  souls  which  He 
has  won  by  His  Precious  Blood,  by  which  also  He  has 
subverted  the  kingdom  of  Lucifer  and  of  sin.  He  came 
into  the  world  to  bring  it  under  subjection,  and  so  to 
enter  into  His  Father's  glory.  He  has  called  us  to 
follow  Him,  to  labour  with  Him,  to  suffer  with  Him, 
that  so  with  Him  we  may  be  glorified.  We  have  hailed 
Him  as  our  King,  and  have  pledged  ourselves  to  take 
the  offensive  {agendo  contra)  against  self-indulgence, 
against  inordinate  love  of  our  friends  and  relatives,  or 
of  the  things  of  this  world.  See  here  how  our  King 
carries  out  His  intention,  what  He  endures  to  secure 
the  victory,  to  establish  His  Father's  Kingdom  in  our 
souls.  We  have  offered  to  share  His  lot :  how  have  we 
hitherto  kept  our  promise  ?  Do  we  not  resent  the 
slightest  injury  ?  Are  we  not  disappointed  if  our  words 
or  actions  do  not  meet  with  approval  or  praise  ?  Do 
we  not  betray  our  miserable  vanity  by  talking  of  self, 
or  by  undue  attachment  to  our  person  and  dress  ?     Is  it 


JESUS  IS  DELIVERED    UP  TO   BE   CRUCIFIED.    409 

thus  we  flatter  ourselves  we  are  followers  of  our  King 
and  Captain  ?  O  my  soul,  let  us  seriously  enter  into 
ourselves,  and  resolve  to  be  honest  in  our  professions  of 
allegiance,  and  uncompromising  in  putting  them  into 
execution.  With  St.  Augustine,  let  us  be  filled  with 
shame  at  our  past  insincerity,  and  with  him  let  us  say, 
"  Too  late,  O  my  Jesus,  have  we  learnt  to  know  Thee, 
too  late  have  we  loved  Thee." 
End  with  "  Our  Father." 


JESUS   IS   DELIVERED   UP   TO   BE 
CRUCIFIED.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Pilate  makes  various  efforts  to  set  Jesus 
free.  He  strives  to  soften  their  hearts  by  showing  Him 
to  the  multitude :  he  then  declares  His  innocence ;  but 

1  ' '  Pilate  therefore  went  forth  again  and  said  to  them  :  Behold  I  bring 
Him  forth  to  yoii,  that  you  may  know  that  I  find  no  cause  in  Him.  Jesus 
therefore  came  forth,  bearing  the  crown  of  thorns  and  the  purple  garment. 
And  he  saith  to  them  :  Behold  the  Man.  When  the  Chief  Priests  therefore 
and  the  servants  had  seen  Him,  they  cried  out,  saying  :  Crucify  Him, 
crucify  Him.  Pilate  saith  to  them  :  Take  Him  you  and  crucify  Him  : 
for  I  find  no  cause  in  Him.  The  Jews  answered  him  :  We  have  a  law  : 
and  according  to  the  law  He  ought  to  die,  because  He  made  Himself  the 
Son  of  God.  When  Pilate  therefore  had  heard  this  saying,  he  feared  the 
more.  And  he  entered  into  the  hall  again,  and  he  said  to  Jesus  :  Whence 
art  Thou  ?  But  Jesus  gave  no  answer.  .  .  .  From  thenceforth  Pilate  sought 
to  release  Him.  But  the  Jews  cried  out,  saying  :  If  thou  release  this  Man 
thou  art  no  friend  of  Caesar  :  for  whosoever  maketh  himself  a  king,  speaketh 
against  Caesar.  Now  when  Pilate  had  heard  these  words,  he  brought  Jesus 
forth,  and  sat  down  in  the  judgment-seat,  in  the  place  that  is  called 
Lithostrotos,  and  in  Hebrew  Gabbatha.  And  it  was  the  Parasceve  of  the 
Pasch,  about  the  sixth  hour,  and  he  saith  to  the  Jews  :  Behold  your  King. 
But  they  cried  out  :  Away  with  Him,  away  with  Him,  crucify  Him.  Pilate 
saith  to  them  :  Shall  I  crucify  your  King?  The  Chief  Priests  answered: 
We  have  no  king  but  Caesar.  Then,  therefore,  he  delivered  Him  to  them 
for  to  be  crucified."  (St.  John  xix.  4—16,) 


4IO  THE   THIRD    WEEK. 

finally,  through  motives  of  fear  and  of  selfishness,  he 
solemnly  condemns  Him  to  death,  with  the  same  breath 
by  which  he  acknowledges  Him  innocent. 

Prelude  2. — Let  us  picture  ourselves  present  amongst 
the  crowd. 

Prelude  3. — Let  us  beg  of  God  that  we  may  know 
our  dear  Lord  more  intimately  in  this  mystery  of  His 
Passion,  that  so  our  hearts  may  be  melted  with  love 
and  compassion  for  His  sufferings,  and  may  be  more 
imbued  with  His  Spirit. 

Point  I. — Pilate  shows  Jesus  to  the  people. — Let  us  con- 
template Pilate,  the  slave  of  human  respect,  and  full  of 
remorse  at  the  consciousness  of  his  criminal  conduct, 
leading  Jesus,  the  innocent,  gentle  Lamb  of  God,  and 
showing  Him  to  the  multitude :  Ecce  homo — "  Behold 
the  Man  :  "  His  Body  all  bruised  and  bloody  ;  His  hair 
matted.  His  beard  torn,  His  Head  crowned  with  thorns. 
His  eyes  swelled  and  all  but  closed.  His  hands  still 
bound,  and  His  Body  partially  covered  with  a  red 
garment.  The  dreadful  sight  caused  the  multitude  to 
be  dumb  with  horror,  and  they  would  have  spared  Him, 
had  not  the  Chief  Priests  raised -the  cry,  "Crucify 
Him." 

Let  us  behold  the  Man,  and  see  what  our  sins  have 
made  of  Him  :  "  From  the  sole  of  His  feet  to  the  crown 
of  His  Head,  there  is  not  a  sound  place  in  Him."  "  He 
is  a  worm  and  not  a  man,  the  reproach  of  men,  the 
outcast  of  the  people."  And  yet  let  us  penetrate  this 
terrible  outside  covering,  and  look  at  His  Soul.  Oh  ! 
what  a  magnificent  intellect  is  there  concealed,  full 
pf  the  sublimest,  noblest  thoughts  and  designs,  and  all 
for  our  benefit,  for  our  salvation,  for  our  future  glory ! 
But  nobler  far,  more  sublime,  more  beautiful  His 
devoted,  grand  and  loving  Heart !  Not  all  this  deluge 
of  affliction,  nor  all  man's  ingratitude,  can  succeed 
in  extinguishing  the  love  in  that  breaking  Heart. 


JESUS  IS  DELIVERED    UP  TO  BE   CRUCIFIED.    411 

Let  us  behold  the  Man.  Though  apparently  so 
helpless,  He  has  the  power,  if  He  chooses,  to  scatter 
that  multitude  as  the  wind  whirls  the  autumn  leaves 
through  the  air :  if  He  chooses,  He  can  at  once  restore 
the  wreck  of  His  Body  to  all  its  beauty,  as  it  appeared 
when  He  was  transfigured  upon  the  mount.  If  He  only 
wished  it,  He  could  summon  the  Angel  of  death  to 
come  and  spread  the  stillness  of  death  over  the  brawling 
multitude  :  but  Jesus  loves  us  too  much  for  that.  "  He 
hath  loved  us,  and  will  deliver  Himself  to  the  death  for 
us."  "  His  love  is  strong  as,  j^ea,  stronger  than  death." 
We  shall  all  of  us  upon  a  day  have  to  behold  the  Man, 
when  He  will  appear  in  great  power  and  majest}^ ;  and 
then  His  enemies  will  cry  out,  not  for  His  crucifixion, 
but  for  the  hills  to  come  and  crush  them,  to  hide  them 
from  the  face  of  His  justice  and  power.  Let  us  with 
the  eyes  of  faith  behold  the  Man,  and  fall  down  and 
adore  Him,  and  beg  of  Him  to  give  us  grace  to  put  on 
His  livery  and  follow  after*  Him.  Such  is  our  law,  in 
opposition  to  the  law  of  this  wicked  world,  which  would 
put  Him  to  death  because  He  maketh  Himself  what 
He  is,  the  Son  of  God. 

Point  2. — Pilate  again  questions  Jesns. — Then  Pilate 
questions  Him  again  about  His  origin,  and  asks  Him 
who  He  really  is :  but  Jesus  does  not  answer.  Were 
He  to  declare  His  Divinity,  Pilate  might  not  under- 
stand, or  might  refuse  to  act,  and  so  would  be  more 
guilty,  or  perhaps  our  Blessed  Lord  refused  him  this 
grace,  because  he  had  already  refused  to  hear  the 
truth. 1  Embarrassed  by  His  silence,  Pilate  tries  to 
extort  an  answer  by  menace  and  promise.  •'  Knowest 
Thou  not  that  I  have  power  to  crucify  Thee,  and  I 
have  power  to  set  Thee  free  ?  "  Our  Lord  then  replied, 
acknowledging  his  power,  but  warns  him  against  abus- 
ing it,  as  he  will  have  to  answer  for  it  to  Him  from 
^  St.  John  xviii.  38. 


412  THE   THIRD    WEEK. 

whom  all  power  is  derived.  The  truth  of  these  words, 
uttered  with  perfect  calmness,  intrepidity,  sweetness, 
and  majesty  by  our  dear  Lord,  struck  deep  into  the 
soul  of  Pilate  and  filled  him  with  terror  and  dismay. 
His  conscience  stings  him,  and  he  resolves  at  all  cost 
to  release  Him.  Our  Blessed  Lord  has  given  him  the 
grace  to  do  his  duty ;  but  he  will  again  abuse  it.  So  is 
it  with  the  slaves  of  a  predominant  passion.  God  is 
perpetually  offering  them  grace  to  amend,  to  overcome  ; 
they  resolve  to  overcome,  to  set  themselves  free  ;  but 
alas !  they  will  not  take  the  means  required,  and  so 
continue  to  abuse  God's  mercy,  until  at  length  that 
mercy  is  turned  into  justice. 

But  let  us  also  look  to  ourselves.  If  through  God's 
protecting  love  and  mercy  we  are  not  the  enemies  of 
our  dear  Lord,  may  we  not  in  a  certain  sense  be 
inclined  to  imitate  too  closely  the  conduct  of  Pilate. 
We  know  what  God  demands  from  us,  what  sacrifice 
He  requires  from  us,  that  we  may  correspond  more 
perfectly  with  His  grace,  and  thereby  attain  a  higher 
perfection  in  our  state  of  life.  We  have  the  power 
given  to  us  from  above  to  make  the  sacrifice,  and  we 
feel  that  we  shall  have  to  answer  for  the  abuse  of  that 
power  hereafter,  yet  how  often  like  Pilate  do  we  seek 
to  do  our  duty,  and  through  our  want  of  honesty  and 
thoroughness,  through  fear  of  what  it  may  cost  us,  do 
we  fail,  and  f>ut  off  the  resolution  to  another  time, 
which  perhaps  ijiay  never  come  ?  In  this  we  imitate 
the  conduct  of  ishose  whom  St.  Ignatius  puts  in  the 
second  category  \in  the  "  Three  Classes,"  and  cut 
ourselves  off  from  the  true  peace  and  happiness  which 
belongs  alone  to  those  of  the  third  class. 

Point  3. — The  final  sentence. — The  Chief  Priests  at 
length  had  recourse  to  the  last  means  of  forcing  Pilate 
to  pass  sentence  on  Jesus.  This  was  a  threat  to 
impeach    him    of   encouraging    high   treason    against 


yESUS  IS  DELIVERED    UP  TO  BE  CRUCIFIED.   413 

Caesar.  Of  all  charges  this  was  the  most  formidable 
in  the  reign  of  Tiberius.  Pilate  had  already  been 
accused  of  causing  great  discontent  and  frequent  revolt. 
If  now  he  was*  charged  with  fostering  treason,  his  doom 
would  be  sealed.  By  this  artful,  obstinate,  disloyal 
means,  did  their  implacable  hatred  succeed  in  stifling 
all  sentiments  of  justice  and  humanity  in  the  heart  of 
Pilate.  He  yields  to  personal  interest,  to  human  respect 
and  cowardice,  and  consents  with  the  High  Priests  to 
murder  the  Son  of  God.  Let  us  contemplate  the 
feelings  of  our  dear  Jesus  as  He  silently  witnesses  all 
that  is  passing.  What  must  have  been  His  sorrow  and 
anguish  as  He  reflected  on  the  black  ingratitude  and 
fierce  hatred  of  all  ranks  of  His  countrymen,  clamouring 
for  His  death  by  torture ;  on  the  woes  which  their 
crime  of  deicide  would  bring  upon  their  city  and  nation  ; 
on  the  manner  in  which  Pilate  betrays  his  duty  and 
acts  against  his  conscience.  And  this  to  Him  who 
never  wronged  any  one,  who  did  good  to  all,  showering 
down  His  blessings  wheresoever  He  went ;  to  Him  who 
was  their  Lord,  their  Messiah,  their  God.  And  in  the 
whole  of  that  vast  crowd  there  was  not  one  to  raise  his 
voice  in  the  cause  of  justice  or  to  cry  shame !  What 
had  He  done  to  this  people,  or  in  what  had  He  made 
them  sad  ?  What  ought  He  to  have  done,  and  had  not 
done  it  ?  Oh  !  who  can  care  for  the  opinion  or  esteem 
of  this  blind  and  perverted  world  ?  This  world  which 
is  seated  in  wickedness  ?  To  care  for  it  or  its  judgments 
is  dishonourable,  is  disloyalty  to  our  King  and  Captain, 
Jesus  Christ. 

"Then  Pilate  gave  sentence  that  it  should  be  as 
they  desired,  and  Jesus  he  delivered  up  to  their  will." 
Let  us  picture  to  ourselves  the  cries  of  triumph  of  the 
High  Priests,  the  wild  howls  of  the  rude  mob  now  that 
they  had  got  the  Victim  in  their  power  :  let  us  see  how 
they  vie  with  each  other  in  ridiculing  Him,  striking 


414  THE  THIRD    WEEK. 

Him,  spitting  upon  Him,  and  mocking  at  Him.  Like 
lightning  the  rumour  spread  through  the  city,  and  the 
crowds  all  hurried  towards  Golgotha,  anxious  to  feast 
their  eyes  and  sate  their  thirst  for  blood  on  the  sight 
of  His  terrible  death.  Oh,  what  a  sickening  sight ! 
The  wrath  of  God  hath  come  upon  our  Jesus,  the 
terrors  of  God's  justice  have  troubled  Him.  The 
sorrows  of  death  have  surrounded  Him,  the  torrents 
of  iniquity  have  burst  upon  Him.  The  sorrows  of  Hell 
have  encompassed  Him,  the  snares  of  death  have 
prevented  Him :  yet  He  is  firm  and  unshaken,  like  a 
rock  in  the  midst  of  roaring  waters,  calm,  resigned,  and 
glad  at  the  approach  of  the  moment  when  by  His 
Death  He  will  put  the  seal  on  the  constancy  of  His 
love,  and  will  make  adequate  reparation  for  the  offence 
of  His  Father's  justice.  Oh,  what  must  have  been  the 
feelings  of  His  Blessed  Mother,  who,  with  the  penitent 
Mary  and  the  other  pious  women  under  the  guidance  of 
the  Beloved  Disciple,  made  her  way  to  the  place  of 
execution.  Mind  cannot  conceive,  much  less  can  tongue 
express,  the  pangs  that  racked  that  Mother's  soul. 
To  see  her  only  Child,  her  only  Son,  and  such  a  Son, 
intellectually,  morally,  and  physically  the  paragon  of 
humanity,  so  patient,  uncomplaining,  obedient,  humble, 
under  the  most  cruel,  unjust,  and  heartless  torments 
inflicted  upon  Him  by  His  own  ungrateful  creatures, 
whom  He  still  loves  and  will  love  until  the  bitter  end. 
Yet  she  proves  herself  worthy  to  be  the  Mother  of  her 
heroic  Child,  and  in  her  agony  of  grief  she  is  resigned, 
and  the  prayer  of  her  soul  is,  ''  Father,  if  it  be  possible, 
let  this  chalice  pass  from  me :  yet  if  it  must  be  that  I 
drink,  not  my  will  but  Thine  be  done."  Like  a  grand 
high  priestess  she  willingly  offers  her  Jesus  to  be  the 
sin-offering  and  the  peace-offering  for  mankind.  Next 
to  the  sublime  figure  of  her  Son,  rising  above  the 
boisterous  sea  of  sorrow,  unshaken  stands  the  sublime 


JESUS  IS  CRUCIFIED.  4^5 

figure  of  His  Mother.  Eja  mater  fons  amoris,  me  sentire 
vim  dolovis,fac  ut  tecum  liigeam.  Oh,  let  us  join  our  Blessed 
Mother  in  this  awful  hour,  let  us  try  to  comfort  and 
console  her,  let  us  be  filled  with  intense  sorrow  and 
confusion  at  the  thought  that  we  are  the  cause  of  all 
this  woeful  scene,  "  for  He  loved  me,  He  delivered 
Himself  for  me,"  and  let  us  beg  that  we  may  take  up 
the  Spirit  of  Jesus,  and  thus  in  some  way  make  amends 
to  her  for  the  Son  of  whom  we  robbed  her.    Fiat,  fiat. 

Let  us  make  a  triple  colloquy,  to  our  Blessed  Mother, 
to  our  Lord,  and  to  the  Eternal  Father.  End  with 
*'  Our  Father." 


JESUS   IS   CRUCIFIED.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Pilate  hands  our  Lord  over  to  the  Jews, 
who  refuse  to  have  Him  for  their  King :  they  load  Him 
with  the  Cross,  which  is  afterwards  borne  by  Simon  of 
Cyrene — they  then  nail  Him  to  the  Cross  between  two 
thieves. 

Prelude  2. — Let  us  accompany  our  Lord  on  His  way 
to  execution. 

Prelude  3. — Let  us  beg  that  we  may  know  our  Lord 
in  His  Crucifixion,  that  we  may  love  Him  intensely, 
and  be  made  one  with  Him  on  the  Cross. 

Point  I. — As  the  Jews  persisted  in  demanding  the 
Crucifixion,  Pilate  at  length  gives  our  Lord  up  to  them 
to  work  their  will  on  Him,  though  he  knew  that  He 
was  innocent,  and  at  the  same  time  suspected  that  He 
was   more   than    man,    for    his   wife    had    been   much 

1  "And  it  was  the  Parasceve  of  the  Pasch,  about  the  sixth  hour,  and 
he  saith  to  the  Jews  :  Behold  your  King.  But  they  cried  out  :  Away  with 
Him,  away  with  Him,  crucify  Him,  crucify  Him.  Pilate  saith  to  them : 
Shall  I  crucify  your  King  ?  The  Chief  Priests  answered :  We  have  no 
king  but  Csesar.  Then,  therefore,  he  delivered  Him  to  them  to  be 
crucified."  (St.  John  xix.  14 — 16.) 


4i6  THE   THIRD    WEEK. 

troubled  in  her  sleep,  and  had  admonished  him  to  have 
no  hand  in  the  death  of  this  just  Man.  He  was  also 
afeard  because  our  Lord  had  warned  him  of  his  sin, 
though  He  had  added  it  was  less  than  that  of  the 
Jews,  who  were  the  chief  authors  and  promoters  of  His 
Death :  nevertheless,  despite  his  knowledge,  his  fears, 
and  the  stings  of  his  conscience  and  the  warnings  he 
had  received,  he  still  sacrilegiously  condemns  the  Lord 
God  to  be  crucified,  afraid  lest  if  he  refused  he  might 
forfeit  his  office  and  the  friendship  of  Caesar.  Oh,  to 
what  crimes  will  miserable  human  respect  lead  a  man  1 
The  mind  becomes  blinded,  the  will  paralyzed,  and 
/laws,  human  and  divine,  are  trodden  underfoot,  rather 
than  displease  or  disappoint  a  friend.  So,  too,  it  is 
often  through  human  respect  and  fear  of  losing  or 
hurting  a  friend  that  we  encourage  undue  affections 
and  disregard  rules :  that  through  fear  of  scoffs  or 
raillery,  or  of  being  boycotted,  we  continue  in  a  tepid 
and  indifferent  course  of  life.  Let  us  dread  this  mean 
and  cowardly  vice  of  human  respect,  for  after  all  it 
begot  a  deicide  and  caused  the  Death  of  God  made 
Man.  And,  on  the  other  hand,  let  us  look  at  what 
passes  in  the  Soul  of  our  sweet  Lord  as  He  hears 
Himself  given  up  to  His  inhuman  foes.  How  meek 
and  gentle,  how  perfectly  resigned  to  the  will  of  His 
Heavenly  Father,  and  calmly  and  courageously  He 
accepts  the  sentence  and  faces  His  terrible  Death. 

Point  2. — The  way  from  the  City  to  Calvary.'^ — At  once 
the  Jews  bring  forth  the  instrument  of  death,  and  it  is 
placed  on  His  shoulders,  for  Him  to  carry  to  the  place 
of  execution,  as  a  badge  of  infamy  and  to  add  to  His 
torment. 


1  "And  they  took  Jesus  and  led  Him  forth.  And  bearing  His  own 
Cross  He  went  forth  to  that  place  which  is  called  Calvary,  but  in  Hebrew 
Golgotha,  where  they  crucified  Him,  and  with  Him  two  others,  one  on 
each  side,  and  Jesus  in  the  midst."  (St.  John  xix.  17,  i8.) 


JESlJS   IS   CRUCIFIED.  417 

The  Cross,  till  then  so  infamous  that  whosoever 
touched  it  became  legally  unclean,  has  since  become  a 
badge  of  honour  worn  on  the  breasts  of  knights  and 
on  the  crowns  of  kings,  and  is  worshipped  on  every 
Christian  altar.  Let  us  behold  our  Lord  with  a  rope 
round  His  neck,  bending  under  His  burden  and  stagger- 
ing along  up  the  ragged  ascent,  amidst  peals  of  laughter, 
sneers,  and  rude  shouts,  and  blasphemous  imprecations 
of  the  rabble  and  the  mob,  headed  and  encouraged  by 
Priests,  Pharisees,  and  Scribes.  How  long,  with  such 
a  spectacle  staring  us  in  the  face,  shall  we  continue  to 
harbour  our  false  notions  ?  When,  oh,  when  shall  we 
learn  practically  this  great  truth  of  our  religion,  that  to 
suffer  derision,  ill-usage,  affronts,  and  injuries  for  the 
love  of  Jesus  Christ  is  the  most  noble  and  most  glorious 
of  feats.  We  adore  the  Holy  Cross  because  it  was 
hallowed  and  consecrated  by  His  touch.  Why,  then, 
shall  we  not  receive  willingly  the  ignominies  of  the 
same,  as  made  glorious  and  honourable  by  His  own 
example  ? 

But  besides  the  dishonour  of  carrying  His  Cross, 
He  had  to  endure  the  fearful  pain.  It  was  made  of 
two  large,  thick,  and  heavy  beams,  strong  enough  to 
carry  His  weight,  and  consequently  was  very  heavy ; 
and  His  poor  Body  was  mangled  and  butchered,  and 
His  strength  was  exhausted  through  His  loss  of  blood, 
want  of  sleep  and  food,  and  from  His  agonies  of  pain, 
especially  from  the  crown  of  thorns.  Yet  He  has  to 
carry  it,  and  to  quicken  His  faltering  steps  they  push 
Him  and  lash  Him  with  stripes.  Every  step  was  hke 
death  to  Him  from  the  pains  He  felt  all  over  His  Body, 
and  especially  when  the  Cross  struck  against  His  Head, 
or  jolted  over  the  stones  along  the  way.  Thrice  He 
fell,  and  then  they  kicked  Him  and  pulled  Him  by  the 
rope,  or  prodded  Him  with  sticks,  as  if  He  were  some 
senseless  beast  of  burden :  then,  fearing  lest  He  should 

BB 


4i8  THE   THIRD    WEEK. 

expire  on  the  road,  they  eased  Him  of  His  burden,  and 
forced  another,  a  stranger  from  Cyrene,  to  carry  it  for 
Him.  Oh,  to  what  a  fearful  state  has  His  love  for  us 
reduced  Him  ! 

In  beholding  our  Lord  thus  groaning  and  oppressed 
under  the  weight  of  the  Cross,  I  feel  my  unfortunate 
heart  oppressed  by  another  weight,  I  mean  the  weight 
of  my  ingratitude.  How  can  we  consent  to  let  Him 
suffer  alone,  and  not  at  once  offer  to  share  the  Cross 
with  Him  ?  How  can  we  for  shame  draw  a  line  at 
our  obligations,  and  meanly  say  thus  far  and  no  further  ? 
Shall  we  find  it  too  much  to  bear  a  small  penance 
which  we  deem  hard  or  unjust,  to  be  more  punctual 
and  exact  in  our  daily  observances  and  duties,  to  bear 
some  slight  or  contempt  or  want  of  consideration,  to 
suffer  some  pinch  of  poverty,  to  dwell  in  some  particular 
place,  to  fulfil  some  lowly  office  ?  All  these  may  be 
crosses,  I  admit,  but  what  are  they  compared  with  the 
Cross  of  my  Jesus  ?  And  if  for  our  sakes  He  would 
carry  His,  what  ingratitude  and  mean  cowardice  it  is 
for  us  to  shake  off  or  try  to  shirk  ours. 

Point  3. — The  Crucifixion. — At  the  bidding  of  His 
executioners,  our  humble  Lord  laid  Himself  down  on 
His  altar  of  sacrifice.  From  the  first  moment  of  His 
Life  He  had  been  looking  forward  to  this,  and  His 
Heart  had  been  yearning  to  perfect  our  redemption,  and 
now,  with  the  greatest  affection,  in  all  the  fulness  of 
His  Heart,  with  perfect  promptitude  of  will,  He  offers 
Himself  as  a  ready  Victim  to  His  Father's  infinite 
justice,  and,  quietly  as  a  lamb,  He  submits  to  His 
brutal  executioners,  who  nail  Him  by  His  hands  and 
feet.  Oh,  what  a  mortal  agony,  what  a  deadly  torture! 
Yet  how  many  and  much  more  poignant  nails  have  we 
not  driven  through  that  Blessed  Body  ?  When  they 
raised  Him  up  and  He  is  raised  in  the  air,  let  us  in 
silent  horror  look  upon  Him.     To  see  the  greatest  work 


JESUS  DIES   ON   THE   CROSS,  419 

of  God's  hands,  His  only  Son,  nailed  to  wood  and 
hanging  between  two  thieves  on  the  top  of  that 
mountain !  Nevertheless,  even  so  the  cruel  Jews  are 
not  yet  satisfied,  but  continue  to  curse  Him,  to  scoff 
and  jeer  at  Him,  revelling  at  the  sight  of  all  His 
torments.  Oh,  this  terrible  world ;  oh,  the  fearful 
hardness  of  the  heart  of  man  when  under  the  influence 
of  unrestrained  passions !  And  yet  we  can  love  this 
world,  which  is  the  same  now  as  it  was  then  !  We  can 
cringe  before  it,  and  sometimes  we  can  actually  seek 
after  its  notice  and  its  esteem,  and  all  the  time  delude 
ourselves  as  being  followers  of  Jesus  Christ !  Such 
sentiments  and  conduct  are  as  inexplicable  as  was  the 
hardness  of  those  who  crucified  our  Blessed  Lord. 

Oh,  let  us  pray  with  all  our  hearts  that  henceforth 
we  may  be  crucified  to  the  world  and  the  world  may  be 
crucified  to  us,  that  we  may  love  nothing  now  but 
Jesus,  and  Him  crucified,  that  henceforth  we  may  glory 
in  nothing  but  in  our  Jesus,  and  Him  crucified.  O  God 
— Jiat,  fiat. 

End  with  three  colloquies,  and  with  such  acts  and 
affections  as  the  Holy  Ghost  may  suggest.  "  Our 
Father." 


JESUS   DIES   ON   THE   CROSS.i 

Commencement  and  preparator}^  prayer  as  usual. 

Pvehide  i. — Our  Lord  suffers  for  three  hours  on  the 
Cross,  His  enemies  all  the  while  triumphing  and  insult- 
ing Him.  He  utters  His  seven  last  words,  and  then 
expires. 

Prelude  2. — Let  us  place  ourselves  humbly  beside 
the  Cross. 

1  ' '  And  when  they  were  come  to  the  place  which  is  called  Calvary,  they 
•crucified  Him  there ;  and  the  robbers,  one  on  the  right  hand,  the  other  on 
the  left."  (St,  Luke  xxiii.  33.) 


420  THE   THIRD    WEEK. 

Prelude  3. — Let  us  pray  that  living  with  our  Lord  a 
crucified  life,  with  Him  we  may  persevere  to  the  end^ 
and  die  on  the  Cross. 

Point  I. — Let  us  survey  our  Lord  as  He  hangs- 
suffering.  Truly  He  is  by  excellence  the  Man  of 
Sorrows,  for  He  suffers  not  one  pain  only,  but  a 
compound  of  most  racking  pains,  and  of  most  bitter,, 
heart-breaking  sorrows.  His  Head  pierced  with  fixed 
sharp  thorns,  without  anything  on  which  to  rest  it,  and 
without  being  able  to  move  it  unless  with  increased 
stings  ;  His  hands  bored  through  and  fastened,  j^et  from 
the  weight  of  His  Body  the  holes  are  constantly  widen- 
ing ;  His  feet,  too,  pinned  to  the  wood — all  the  Body 
mangled  by  His  cruel  scourging,  and  emaciated  by 
hunger  and  loss  of  blood.  You  might  number  His 
bones,  as  He  hangs  shivering  in  the  cold  air.  Truly 
pain  there  is  none  like  unto  His,  nor  is  there  a  sound 
place  on  which  you  could  lay  a  finger.  At  this  sight 
the  saints  have  nerved  themselves  to  such  acts  of 
penance  as  to  become  their  own  executioners.  Let  us 
at  least  have  magnanimity  enough  to  bear  our  crosses 
with  patience,  our  repugnances  to  place  or  office,  to 
Superiors  or  brethren,  our  uneasy  and  fretful  temper, 
or  bodily  weakness,  or  want  of  talent,  &c.  Above  all, 
let'  us  not  try  to  shake  the  Cross  off  or  to  shirk  it.  Let 
us  not  fly  from  our  standard,  but  keep  God  our  Lord 
company,  and  thereby  this  slight  token  of  our  love 
and  gratitude  may  be  a  source  of  comfort  to  Him  in 
His  extremity. 

Point  2. — The  ignominies  endured  on  the  Cross. ^ — It  is  a 

1  "And  they  that  passed  by,  blasphemed  Him,  wagging  their  heads  and 
saying :  Vah,  Thou  that  destroyeth  the  Temple  of  God,  and  in  three  days 
buildest  it  up  again,  save  Thyself,  coming  down  from  the  Cross.  In  like 
manner  also  the  Chief  Priests  mocking  said  with  the  Scribes :  He  saved 
others,  Himself  He  cannot  save.  Let  Christ  the  King  of  Israel  come 
down  now  from  the  Cross,  that  we  may  see  and  believe."  (St.  Mark 
XV.  29—32.) 


JESUS  DIES   ON   THE   CROSS.  421 

great  comfort  when  we  are  in  distress  to  have  one  to 
say  a  kind  word  to  us  and  to  show  us  sympathy.  But 
there  was  none  to  do  this  to  our  Lord :  the  only  sounds 
He  heard  were  scoffs  and  ribaldry,  and  this  from  a  vast 
multitude  of  all  classes,  and  gathered  from  all  parts  of 
the  world,  all  Winded  with  passion,  and  looking  upon 
Him  as  a  seducer,  a  thief,  a  revolutionary  agitator  and 
sacrilegious  blasphemer,  for  He  said  He  was  the  Son 
of  God,  and  also  King  of  the  Jews ;  and  often  loud 
shouts  of  joy  were  raised  as  they  saw  the  progress  of 
death  in  Him.  Let  us  learn  a  lesson  of  meekness  and 
patience  from  our  humble  Lord  and  Master.  Let  us 
reflect  what  kind  of  contempt  and  humiliations  we 
dread  most,  and  then  casting  an  eye  on  our  Love  thus 
vilified  and  despised,  we  will  compare  the  injuries  and 
affronts  we  suffer  with  those  which  He  endured  through 
love  for  us,  and  thus  will  nerve  ourselves  to  bear  them 
with  joy.  We  believe  that  this  Son  of  God,  most 
deserving  of  all  honour,  for  our  sakes,  and  without  the 
slighest  obligation  on  His  side,  and^  without  expecting 
or  deriving  any  advantage  from  us,  became  the  reproach 
of  men  and  the  outcast  of  the  people.  Is  it  not,  then, 
blindness  and  madness  for  us  vile  creatures,  whose 
origin  is  from  nothing,  whose  end  is  corruption  and  a 
handful  of  dust,  whose  merit  is  hell-fire  for  our  manifold 
sins,  and  consequently  who  deserve  universal  contempt 
and  abuse,  is  it  not  folly  that  we  [should  resent  any 
injury,  rebuke,  humiUation  ?  Let  us  take  this  truth  to 
heart,  and  bring  it  home  to  ourselves,  and  it  must 
produce  in  us  the  same  effects  as  it  has  produced  on  all 
the  saints  who  have  gone  before  us,  and  will  cause  us 
too  to  rejoice  in  the  midst  of  most  cutting  humihations. 
Point  3. — The  heroic  acts  of  virtue  practised  on  the  Cross. '^ — 

1  "And  Jesus  said  :  Father,  forgive  them,  for  they  know  not  what  they 
do.  And  the  people  stood  beholding,  and  the  rulers  with  them  derided 
Him,  saying :  He  saved  others,  let  Him  save  Himself,  if  He  be  Christ,  the 


422  THE   THIRD    WEEK. 

The  first  was  an  heroic  act  of  charity  towards  those  who 
crucified  Him.  With  a  special  prayer  He  begged  His 
Heavenly  Father  to  forgive  them,  alleging  their  ignorance 
as  an  excuse.  Amid  such  tortures  He  forgets  Himself 
in  His  interest  for  those  who  were  ridiculing  and 
blaspheming  Him  and  actually  draining  His  life  from 
Him.  What  followed  plainly  showed  with  what  a 
tender  and  loving  Heart  He  made  this  prayer ;  for  no 
sooner  did  He  hear  one  of  those  crucified  with  Him, 
who  at  first  had  blasphemed  Him,  now  invoke  Him, 
saying,  "  Lord,  remember  me  when  Thou  shalt  come 
into  Thy  Kingdom,"  than  with  infinite  mercy  He 
granted  him  full  remission  of  all  his  sins,  and  solemnly 
declared  to  him,  "This  day  shalt  thou  be  with  Me  in 
Paradise." 

After  this  let  no  one,  no  matter  how  grievous  and 
many  are  his  sins,  lose  confidence  in  our  dear  Lord. 
Yes !  it  is  most  certain,  though  our  poor  souls  are  as 
burdened  with  guilt  as  were  those  of  His  executioners^ 
that   if  with    humble    and    contrite    hearts   we    have 

Elect  of  God.  .  .  .  And  one  of  those  robbers  who  were  hanged,  blas- 
phemed Him,  saying  :  If  Thou  be  Christ,  save  Thyself  and  us.  But  the 
other  answering,  rebuked  him,  saying:  Neither  dost  thou  fear  God, 
seeing  thou  art  under  the  same  condemnation.  .  .  .  And  he  said  to  Jesus  : 
Lord,  remember  me  when  Thou  shalt  come  into  Thy  Kingdom.  And 
Jesus  said  to  him  :  Amen,  I  say  to  thee,  this  day  thou  shalt  be  with  Me  in 
Paradise."  (St.  Luke  xxiii.  34 — 43.)  "Now  there  stood  by  the  Cross  of 
Jesus,  His  Mother  and  His  Mother's  sister,  Mary  of  Cleophas,  and  Mary 
Magdalene.  When  Jesus  therefore  had  seen  His  Mother  and  the  disciple 
standing  whom  He  loved.  He  saith  to  His  Mother  :  Woman,  behold  thy 
.son.  After  that  He  saith  to  the  disciple  :  Behold  thy  Mother.  And  from 
that  hour  the  disciple  took  her  to  his  own.  Afterwards,  Jesus  knowing  that 
all  things  were  now  accomplished,  that  the  Scripture  might  be  fulfilled, 
said  :  I  thirst.  .  .  .  And  they,  putting  a  sponge  full  of  vinegar  about  hyssop, 
put  it  to  His  mouth.  Jesus,  therefore,  when  He  had  taken  the  vinegar, 
said  :  It  is  consummated."  (St. John  xi.x.  25 — 30.)  "And  about  the  ninth 
hour,,  Jesus  cried  with  a  loud  voice,  saying :  My  God,  My  God,  why  hast 
Thou  abandoned  Me?"  (St.  Matt,  xxvii.  46.)  "And  Jesus  crying  with  a 
loud  voice,  said :  Father,  into  Thy  hands  I  commend  My  Spirit,  and  saying 
this.  He  gave  up  the  ghost."  (St.  Luke  xxiii.  46.) 


JESUS  DIES   ON   THE   CROSS.  423 

recourse  to  Him  and  implore  His  mercy,  through  the 
merits  of  His  Passion  and  Death,  we  also  shall  obtain 
forgiveness.  Why  then  shall  we  despond,  having  to 
deal  with  so  benign  and  merciful  a  Lord  ? 

The  second  was  an  act  of  gratitude  towards  His 
Blessed  Mother  and  St.  John.  These  two  had  accom- 
panied Him  in  His  lifetime  and  in  the  course  of  His 
Passion,  and  were  then  standing  at  the  foot  of  His 
Cross.  In  testimony  of  His  love,  He  gave  to  His  Blessed 
Mother  St.  John  for  a  son,  and  to  him  our  Blessed  Lady 
to  be  a  Mother ;  but,  if  we  are  to  believe  the  teaching 
of  many  of  the  saints,  in  St.  John  He  regarded  and 
addressed  each  and  all  of  us,  and  constituted  His 
Blessed  Mother  the  real  Mother  of  all  the  faithful, 
whom  He  consigned  to  her  love  and  to  her  special  care. 
Hence,  in  regard  of  her  sorrows  at  the  foot  of  the 
Cross,  the  Church  styles  her  the  Mother  of  Mercy  and 
the  most  loving  Mother  of  all  the  adopted  brothers  of 
Jesus  Christ ;  and  consequent!}^  we  are  all"  her  true 
children.  Oh !  let  our  hearts  burst  with  feelings  of 
intense  love  and  gratitude,  and  let  us  offer  ourselves 
with  all  our  hearts  up  to  her,  and  make  her  the  sole 
mistress  and  absolute  disposer  of  ourselves  and  every- 
thing belonging  to  us ;  and  being  thus  made  members 
of  the  same  family  with  Jesus,  having  the  same 
Father  and  Mother  as  He,  do  let  us  have  the  family 
features  and  character,  love  of  and  courage  under  the 
Cross. 

Next  our  Lord  addressed  His  Eternal  Father. 
Having  suspended  the  effects  which  otherwise  would 
have  redounded  to  His  inferior  nature  from  the  Beatific 
Vision,  that  He  might  suffer  the  agonies  of  interior 
desolation,  He  exclaimed,  "  My  God,  My  God,  why 
hast  Thou  abandoned  Me  ?  "  Not  that  He  laments  or 
complains,  but  in  wonder  and  submission  to  the  will  of 
God   He  makes  an   heroic  act  of  resignation  to  His 


424  THE   THIRD    WEEK. 

Father,  who  permitted  His  Most  Holy  Son  to  feel  this 
bitter  anguish  and  desolation,  that  thereb}^  He  might 
merit  for  us  due  comfort  and  relief  at  the  hour  of  our 
death. 

Finally,  from  the  loss  of  blood,  which  was  well-nigh 
drained  away  from  His  Body,  and  from  the  burning 
fever  of  His  Wounds,  He  suffered  a  fresh  agony  of 
thirst ;  and  this  He  would  make  known,  not  only  to 
fulfil  the  prophecy,  but  also  to  have  an  occasion  of 
enduring  fresh  scoffs  and  torments.  The  wretches 
thereupon  steeped  a  sponge  in  gall  and  vinegar  and  put 
it  to  His  parched  lips.  After  which  our  dear  Lord, 
protesting  His  perfect  accomplishment  of  the  will  of 
His  Father,  breathed  out  His  heroic  Soul,  and  bowed 
His  Head,  and  all  was  over.     He  died  for  our  sakes. 

Oh,  that  we  too  could  die  of  grief  and  sorrow ! 
Let  us  place  on  one  side  all  that  He  has  done  and 
suffered  for  love  of  us,  and  on  the  other  all  our  ingrati- 
tude and  iniquities, "and  let  us  say  from  the  depths  of 
our  hearts :  O  good  God,  if  after  having  meditated  on 
your  bitter  Passion  and  Death  we  are  to  continue  cold 
and  ungrateful,  we  earnestly  beg  of  you  to  let  us  die 
on  the  spot ;  for  to  live  any  longer  such  a  tepid, 
indevout,  and  unworthy  life  would  serve, only  to  sustain 
alive  a  monster  of  ingratitude. 
''Our  Father." 


JESUS   DEAD    UPON   THE   CROSS.  425 


JESUS   DEAD    UPON   THE   CROSS.i 

Note. — This  has  been  a  favourite  subject  of  con- 
templation to  the  saints  in  every  age.  It  has  supported 
the  martyrs  amid  their  cruel  tortures;  it  has  encouraged 
confessors  in  the  sacrifices,  labours,  trials,  and  perse- 
cutions to  which  their  zeal  prompted  or  exposed  them  ; 
it  has  enabled  virgins  to  bear  the  hardships  of  a  life 
devoted  to  solitude,  penance,  and  prayer ;  it  has 
beguiled  the  long  lonely  hours  of  the  solitaries  of  the 
desert;  it  was  the  "Master"  of  St.  Thomas  Aquinas; 
it  was  the  "  one  book  "  of  St.  Francis  ;  it  was  the  glory 
of  St.  Paul ;  it  was  the  **  magnificent  spectacle  "  of  the 
sympathetic  soul  of  St.  Augustine. 

Prelude  1. — Let  us  in  spirit  take  our  stand  by  our 
dead  Lord  on  the  Cross. 

Prelude  2. — Let  us  earnestly  beg  of  Him  whose  dead 
Body  is  united  with  the  Divinity  to  enlighten  us  on  the 
many  lessons  which  the  Cross  should  teach  us,  that  we 
may  have  a  practical  love  of  it  in  life  and  in  death. 

Point  I. — Let  us  contemplate  J estis  as  our  Victim. — It  is 
here  that  we  see  the  terrible  malice  of  sin.  For  by  it 
we,  who  are  under  infinite  obligations  to  God  for  all 
His  benefits  bestowed  upon  us  in  the  natural  order, 
both  as  to  body  and  soul,  and  for  the  countless  graces 
in  the  supernatural  order,  which  are  far  more  numerous 
and  more  excellent  than  all  the  gifts  of  nature,  are 
guilty  of  a  crime  against  His  infinite  majesty,  justice, 
and  sanctity.  It  therefore  is  a  crime  of  infinite  malice 
if  we  consider  it  ethically.  Hence  it  follows  that  to 
propitiate  the  anger  of  God,  or  to  satisfy  the  demands 

1   "And  Jesus  again  crying  with  a  loud  voice,  gave  up  the  ghost." 
(St.  Matt,  xxvii,  50.) 


426  THE   THIRD    WEEK. 

of  His  justice,  an  Infinite  Victim  was  necessary,  one 
whose  dignity  would  be  proportionate  to  the  maHce  of 
the  crime.  Not  all  mankind  together  could  suffice  to 
pay  the  debt  incurred  by  one  single  sin :  for,  after  all, 
no  combination  of  finite  victims  could  produce  an 
infinite  atonement,  such  as  the  offended  majesty  and 
justice  of  God  demanded.  It  was  for  this  reason  that 
the  Eternal  Son  of  God  assumed  our  human  nature,  and 
in  that  nature  would  bear  our  iniquities,  and  by  His 
Passion  and  Death  would  repair  the  outrages  of  which 
we  were  guilty.  He  became  the  sin-offering  for  all 
mankind  and  for  each  individual  of  the  human  race. 
It  was  for  each  that  this  ruin  of  His  most  perfect  and 
beautiful  Body  was  effected,  and  that  His  Soul  was 
drowned  in  an  ocean  of  sorrow. 

O  my  Jesus  !  for  my  sins  Thy  hands  and  feet  were 
pierced  with  nails ;  Thy  sacred  Head  was  crowned 
with  thorns;  Thy  eyes  were  blinded  by  the  blood  which 
oozed  from  the  wounds  in  Thy  Head  and  face ;  and 
Thy  whole  Body  was  one  vast  wound,  through  which 
Thy  wearied  and  agonized  Soul  took  its  last  flight  back 
to  the  God  who  gave  it !  Who  can  conceive  the 
dreadful  nature*  of  sin,  which  demanded  such  a  fearful 
atonement  ?  Who  will  not  tremble  when  he  beholds 
this  proof  of  the  justice  of  God  ?  ''  If  in  the  green 
wood  they  do  these  things,  what  shall  be  done  in  the 
dry?"  If  the  blows  of  God's  vengeance  have  been  so 
many  and  so  heavy  on  His  well-beloved  Son,  who  was 
full  of  all  grace,  all  life,  all  beauty,  what  will  He  do  to 
those  who  by  sin  have  forfeited  all  three?  If  justice 
tempered  by  mercy  is  so  terrible,  what  will  be  that 
same  justice  when  the  hour  of  His  mercy  is  past  ? 
."  Holy  and  terrible  is  His  Name :  the  fear  of  the  Lord 
is  the  beginning  of  wisdom."  i  Let  us  pray  with  the 
Psalmist,  "  Pierce  my  flesh  with  Thy  fear,  for  I   am 

1  Psalm  ex.  9. 


JESUS  DEAD    UPON  THE  CROSS.  427 

afraid  of  Thy  judgments."  ^  Let  us  in  holy  fear  and 
confidence  fly  for  protection  and  refuge  to  His  opened 
side:  "  Within  Thy  sacred  wounds  hide  me,  O  Lord." 

Point  2. — The  Cross  teaches  us  the  price  of  our  souls. — 
•'  Knowing  that  you  were  not  redeemed  with  corruptible 
things  as  gold  or  silver,  from  your  vain  conversation  of 
the  tradition  of  your  fathers :  but  with  the  Precious 
Blood  of  Christ,  as  of  a  lamb  unspotted  and  undefiled."^ 
So  writes  St.  Peter  ;  and  St.  Paul,  •'  Ye  are  bought  with 
a  great  price." ^  Not  all  the  treasures  of  the  universe 
could  purchase  a  single  soul ;  nor  could  the  combined 
efforts  and  sacrifices  of  men  and  angels  succeed  in  saving 
one  human  soul.  For  this  an  infinite  price  had  to  be 
paid,  which  could  only  be  done  by  one  who  was  Himself 
infinite.  Therefore  did  the  Son  of  God  come  down 
from  Heaven,  full  of  grace  and  truth,  and  assume  our 
human  nature,  imparting  to  it  an  infinite  price  and 
dignity.  "The  Word  was  made  Flesh  and  dwelt 
amongst  us,"  and  was  made  in  all  things  like  to  us,, 
except  that  He  had  no  sin.  "  He  was  beautiful  beyond 
the  rest  of  the  children  of  men,"  '♦  beauty  was  poured 
over  His  lips,"  **  His  feet  were  beautiful  as  He  pro- 
ceeded on  His  way  preaching  the  Gospel  of  peace, 
bringing  glad  tidings  of  good  things :  "  His  mind  was 
sublime  and  beautiful  in  the  possession  of  all  truth, 
and  His  Heart  was  beautiful,  in  which  the  noblest  of 
passions,  like  the  strings  of  a  lyre,  were  divinely  attuned 
in  perfect  harmony;  "His  ways  were  beautiful,  and 
all  His  paths  were  peace,  mercy,  and  truth."  And  now 
let  us  contemplate  Him  as  His  lifeless  Body  hangs 
upon  the  Cross.  What  has  become  of  all  this  beauty? 
"  We  have  seen  Him,  and  there  was  no  sightliness,, 
that  we  shbuld  be  desirous  of  Him.  Despised  and  the 
most  abject  of  men,  a  man  of  sorrows  and  acquainted 
with  infirmity:  His  look  as  it  were  hidden  and  despised: 

1  Psalm  cxviii.  120.  2  i  gt.  Peter  i.  18.  ^  i  Cor,  vi.  20. 


428  THE   THIRD    WEEK. 

and  we  have  thought  Him  as  it  were  a  leper,  and  as 
one  struck  by  God  and  afflicted."  He  has  become 
a  worm  and  no  man,  the  reproach  of  men  and  the 
outcast  of  the  people.  This  is  the  price,  this  the 
sacrifice  of  Jesus  in  order  to  pay  the  ransom  for  our 
souls,  for  each  individual  soul.  Well  may  the  Spirit 
of  God  counsel  us,  "  My  son,  have  a  care  of  thy  soul 
and  give  it  honour  according  to  itS'  desert."  ^  Alas, 
how  little  care  have  we  had  of  our  poor  souls !  How 
recklessly  we  have  exposed  them  to  ruin !  How  often 
have  we  bartered  them  for  gold,  for  a  fleeting,  shameful 
pleasure,  or  for  some  empty  gratification.  O  my  Jesus ! 
is  it  thus  I  show  my  gratitude  for  all  Thou  hast  done 
for  me  ?  Is  it  thus  that  I  recognize  the  value  of  my 
soul,  or  appreciate  the  price  which  Thou  hast  paid  for 
my  redemption  ?  Grant,  dear  Lord,  that  I  may  learn 
at  last  the  real  value  of  my  poor  soul — grant  that  I 
may  by  union  with  Thee  on  the  Cross  fill  up  those 
things  that  are  wanting  of  the  sufferings  of  Christ  in 
my  flesh  for  the  salvation  of  my  soul. 

Point  3. — The  Cross  teaches  me  to  love. — The  heavens 
and  the  earth,  and  in  fact  the  whole  universe,  proclaim 
the  goodness  and  generosity  of  God,  and  thereby  chal- 
lenge my  love  of  Him  for  all  these  proofs  of  His  love 
for  me.  But  how  feebly  do  they  tell  me  of  His  love 
when  compared  with  the  voice  which  comes  to  me  from 
the  dead  Body  of  Jesus  on  the  Cross.  If  the  criterion 
of  love  is  suffering,  and  if  the  measure  of  love  is 
estimated  by  the  amount  of  that  suffering,  then  what 
must  have  been  the  reality  and  intensity  of  the  love  of 
Jesus  for  me.  "  He  loved  me,  and  delivered  Himself 
for  me."  2  He  assumed  human  nature  and  concealed 
His  Divine  attributes  under  the  form  and  habit  of  a 
servant  for  me — He  lived  an  obscure,  laborious,  and 
poverty-stricken  life  for  me ;  He  would  be  persecuted 

1  Ecclus.  X.  3r.  2  Galat.  ii.  20. 


JESUS  DEAD    UPON   THE   CROSS.  429 

and  tormented  through  love  for  me  ;  finally,  He  expired 
in  an  agony  of  love  for  me !  O  Blessed  Jesus !  even 
that  did  not  satisfy  His  loving  Heart,  but  He  must 
needs  continue  this  His  sacrifice,  *'  having  loved  His 
own  He  will  love  them  unto  the  end,"  and  extend  it 
through  the  whole  world,  "  for  from  the  rising  of  the 
sun  unto  its  going  down,  My  Name  is  great  among  the 
_  Gentiles,  and  in  every  place  there  is  sacrifice,  and 
there  is  offered  up  a  clean  oblation."^  Truly  our  Jesus 
is  all  love  for  us  on  the  Cross;  *'  He  is  white  and  ruddy, 
chosen  out  of  thousands,"  ^  white  as  the  spotless  lily  in 
His  most  pure  Soul,  white  with  the  pallor  of  death 
in  His  Body,  from  which  the  last  drops  of  blood  have 
been  taken ;  but  yet  He  is  all  ruddy  like  one  that  has 
trodden  the  wine-press  alone,  besmeared  all  over  "  with 
His  most  Precious  Blood,  which  speaketh  better  than 
that  of  Abel,"  proclaiming  to  us  how  much  He  has 
loved  us.  Love  demands  a  return  of  love ;  then  we 
are  bound  to  love  our  crucified  Jesus.  Alas,  we  can 
love  any  one  else  but  Him  !  we  can  make  sacrifice, 
can  labour  and  suffer  pain  for  others ;  but  what  labour, 
what  sacrifice  have  we  made  through  our  love  for  our 
Love  who  is  crucified  ?  Shame  upon  us  that  we  can 
look  upon  our  crucified  Lover,  "the  firstborn  from  the 
dead,"  and  yet  hesitate  to  embrace  His  badge  of  love. 
Oh,  for  the  spirit  of.  him  who  would  glory  in  nothing 
but  in  his  Jesus  crucified ;  who  could  think  of  nothing, 
love  nothing,  but  in  Christ  and  Him  crucified  !  Oh, 
for  the  feelings  of  him  who  long  yearned  for,  and 
ardently  loved,  the  cross  upon  which  at  length  he 
breathed  his  last  in  testimony  of  his  love  of  his  Jesus 
crucified.  Let  us  pour  out  our  souls  in  ardent  prayers 
to  our  Blessed  Lord  on  His  Cross,  that  with  Him  we 
too  may  be  fastened  on  the  Cross :  by  the  annihilation 
of  all  self-love,  by  sacrificing  all  worldly  pleasures  or 
1  Malach.  i.  11,  2  Cant.  v.  10. 


430  THE   THIRD    WEEK. 


enjoyments,  by  death  to  "our  own  wills  and  judgments, 
by  detachment  from  all  the  passing  things  of  earth,  and 
attachment  to  Jesus  crucified. 

End  with  triple  colloquy:  to  our  Blessed  Lady,  the 
Mother  of  Jesus  crucified;  to  our  Lord  Himself;  and 
to  the  Eternal  Father.     End  with  *'  Our  Father." 


REPETITION   OF   THE  WHOLE  PASSION. 

Note. — St.  Ignatius  observes,  that  if  we  wish  to 
prolong  the  time  in  this  third  part  of  the  Exercises,  it 
can  be  done  by  taking  in  each  contemplation  fewer 
mysteries :  for  example,  in  the  first  contemplation  only 
to  consider  the  Last  Supper ;  in  the  next,  the  Washing 
of  Feet ;  in  the  third,  the  Institution  of  the  Blessed 
Sacrament,  and  so  on.  If,  on  the  other  hand,  we  wish 
to  shorten  the  time,  it  may  be  done  by  the  omission  of 
all  repetitions,  and  -including  in  each  contemplation  a 
separate  station  of  the  Passion. 

However,  in  either  case,  he  recommends  that  on  the 
last  day  of  the  Exercises  in  this  part,  we  should  make 
a  general  review  of  the  whole  of  the  Passion  of  our 
Lord,  by  way  of  repetition. 

This  may  be  done  under  the  following  heads  or 
points,  in  which  we  consider  the  interior  sufferings  of 
our  Lord,  the  sufferings  He  endured  in  His  reputation, 
and  lastly,  what  He  endured  in  His  Sacred  Body. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — We  will  recall  to  mind  how  our  Lord 
retired  to  the  Garden,  prayed  there,  and  in  His  Agony 
sweated  Blood.  Then  He  confronted  His  enemies,  who 
dragged  Him  to  the  house  of  Annas,  thence  to  Caiphas  ; 
from  there  they  led  Him  to  Pilate,  and  from  thence  to 


REPETITION   OF   THE    WHOLE  PASSION.  431 

Herod,  and  from  Herod  back  again  to  Pilate,  where 
He  was  scourged  and  crowned  with  thorns,  and  with 
Barabbas  was  put  to  the  vote.  He  is  given  up  to  the 
Jews,  laden  with  His  Cross,  and  finally,  was  nailed 
to  it.  Whilst  He  was  dying.  He  utters  His  seven  last 
words  ;  He  dies,  and  His  side  was  pierced  through  with 
a  lance. 

Prelude  2. — Imagine  the  City  of  Jerusalem — the  court 
of  the  High  Priest,  the  fort  and  courtyard  of  Antonia,  the 
palace  of  Herod,  and  the  streets  from  one  to  the  other ; 
also  the  way  to  the  Mount  of  Olives  to  the  east,  and 
the  road  from  Antonia  to  Golgotha  on  the  west  of  the 
city. 

Prelude  3. — Let  us  beg  the  grace  to  grieve  intensely 
with  our  sorrowing  Lord,  and  interior  anguish  at  the 
sufferings  which  He  undergoes  for  our  sins. 

Point  I. — His  interior  sufferings. — First,  He  begins 
His  Passion  in  the  Garden  of  Gethsemane,  where  He 
fulfils  to  the  letter  the  promise  which  He  made  to  us 
in  the  contemplation  of  His  Kingdom,  not  to  ask  of 
us  any  sacrifice  which  He  had  not  Himself  first  offered. 
He  has  willed  that  His  followers  should  work  more 
numerous  and  more  brilliant  miracles  than  Himself,  but 
He  never  willed  that  in  the  career  of  torments  and 
sacrifices  they  should  ever  come  up  to  Him.  Let  us 
see  Him,  the  valiant  and  all-powerful,  stricken  with 
fear  and  terror,  not  only  at  the  sight  of  all  the  pains 
and  torments  which  were  drawn  out  clearly  before  His 
mind's  eye,  but  also  at  the  consciousness  of  guilt,  of 
all  the  horrors  perpetrated,  or  to  be  perpetrated,  by  the 
sinful  slaves  of  human  passions.  If  the  doubt  whether 
we  have  been  guilty  of  a  mortal  sin  racks  us  with 
terror,  we  who  have  such  a  faint  knowledge  of  sin,  and 
whose  consciences  are  so  blunted,  what  must  have  been 
the  terror  of  the  Heart  of  Jesus  ? 

To  this  is  added  loathing  and  disgust  at  the  know- 


432  THE   THIRD    WEEK. 

ledge  which  He  has,  that  the  return  which  even  those 
whom  He  has  favoured  most  will  frequently  make  ,for 
all  the  benefits  of  His  Passion  will  be  but  cold  ingrati- 
tude ;  and  to  a  noble  and  generous  soul  there  is  no 
wound  that  cuts  deeper  than  ingratitude. 

In  addition  to  this  fear  and  disgust  is  added  an 
overwhelming  sadness,  such  as  we  can  never  conceive, 
nay,  such  as  would  have  stopped  His  Heart's  action 
had  not  His  Divinity  intervened.  Whatever  way  He 
looked.  He  found  Himself  friendless  and  a  solitary,  no 
sympathy  either  in  Heaven  or  on  earth,  and  at  the 
same  time  the  uselessness  of  His  blood-letting  for  some  ; 
and  for  many,  through  their  own  fault,  its  being  a  cause 
of  deeper  damnation.  And  this  sadness  was  not  to 
leave  Him  for  an  instant,  until  it  should  culminate  and 
find  expression  just  before  His  Death  in  the  words^ 
*'  My  God,  My  God,  why  hast  Thou  abandoned  Me  ?  " 
On  the  one  hand,  the  intensity  of  His  natural  feelings^ 
and,  on  the  other.  His  resignation  to  the  Divine  will^ 
produced  such  a  struggle  within  Him  as  to  produce  a 
bloody  sweat.  Oh  !  let  us  beg  the  grace  to  fathom  the 
abyss  of  grief  which  floods  His  Soul,  and  that  other  far 
deeper  abyss  of  love.  Love  and  grief — grief  and  love ; 
such  is  the  Heart  of  Jesus.  Passing  over  the  other 
scenes  in  which  these  feelings  more  particularly  were 
aroused,  let  us  pause  more  especiall}'  at  the  scene  when 
Jesus  addressed  His  Mother  from  the  Cross.  Ordinarily, 
out  of  a  feeling  of  common  humanity,  and  out  of  con- 
sideration for  the  feelings  of  both,  when  a  son  is 
executed,  his  mother  is  not  permitted  to  be  present,  as 
their  love  would  only  add  to  the  anguish  of  the  one 
and  the  other ;  but  Jesus  sees  His  Mother,  whose  heart 
is  pierced  with  agony,  standing  at  the  foot  of  His 
Cross,  with  His  beloved  disciple,  St.  John.  He  alone 
could  fathom  the  all  but  infinite  depth  of  the  sea  of 
sorrow  which  overwhelmed  her  soul,  and  this  increased 


REPETITION   OF  THE    WHOLE  PASSION.  433 

immeasurably  His  own  desolation.  He  is  about  to 
leave  her  whom  He  loved  more  than  the  whole  world, 
and  when  He  was  gone  she  would  be  alone !  He  had 
given  up  all  else,  even  His  own  Body  and  Blood  to  be 
henceforth  our  nourishment,  but  He  clung  to  the  last 
to  this  one  treasure ;  and  now  it  is  time  to  rob  Himself 
of  this.  Turning  then  to  her.  He  said :  "  Woman, 
thou  woman  of  all  women  the  most  excellent,  model 
and  example  to  all  women  till  the  end  of  time,  behold 
thy  son,  my  dearest  and  most  beloved  Apostle,  adopt 
him  in  My  stead ; "  and  to  the  disciple  He  said : 
"  Behold  thy  Mother,  love  her,  cherish  her,  honour  and 
praise  her  in  My  place."  In  that  moment  the  last 
design  of  Jesus  is  fulfilled,  and  the  family  tie  is  perfected 
and  sealed  with  His  own  Precious  Blood,  and  thence- 
forth we  have  all  got  a  Mother;  and  that  Mother 
accepts  all  the  faithful  as  her  own  children,  and  transfers 
to  them,  and  to  each  of  them,  a  mother's  love  and  care. 
And  at  length,  when  it  was  close  on  three  o'clock, 
Jesus  cried,  "  My  God,  My  God,  why  hast  Thou 
abandoned  Me?"  It  is  not  complainingly,  nor  from 
discontent,  nor  because  of  the  excess  of  His  pains. 
No!  it  is  because  of  His  anguish  at  seeing  Himself 
abandoned  and  rejected  by  such  a  mass  of  mankind, 
who  would  tiirn  all  His  sufferings  to  their  greater  and 
more  terrible  condemnation.  It  was  the  cry  of  a 
suppliant  from  the  last  depths  of  His  Soul  to  His 
Father  not  to  abandon  Him  in  the  persons  of  His 
members,  who  by  their  obstinate  malice  would  pre- 
cipitate themselves  into  Hell.  Let  us  think  and 
ponder  deeply  what  it  is  to  be  abandoned  by  God.  It 
is  this  thought  that  weighs  heavily  on  the  Heart  of  our 
Lord,  and  yet,  alas !  we  think  so  little  of  it,  fulfilling 
that  of  Proverbs  :i  *'  The  wicked  when  he  is  come  into 
the  depth  of  sins,  contemneth."  Let  us  consider  how  our 

1  Prov.  xviii.  3. 
CC 


434  THE   THIRD    WEEK. 

dear  Lord  behaves  in  His  interior  trials.  During  His 
dreadful  aridity,  desolation,  and  anguish,  He  perseveres 
in  His  prayer,  and  the  greater  His  anguish  the  longer 
He  prays,  and  it  is  always  that  His  Father's  will  may 
be  done.  As  regards  others  He  preserves  the  same 
thoughtfulness,  the  same  charity  and  sweetness,  as 
though  He  were  suffering  nothing  Himself.  He  does 
not  allow  His  own  sorrows  and  pains,  no  matter  how 
violent,  to  influence  Him  in  His  relations  with  others, 
unless  to  make  Him  more  gentle,  considerate,  and,  if 
possible,  more  ready  to  prove  His  love  to  them. 

Point  '2. — He  suffered  in  His  reputation.  This  is  a 
kind  of  suffering  for  which  every  follower  of  our  dear 
Lord  must  be  prepared  ;  and  here,  as  in  everything  else. 
He  goes  ahead  of  us,  and,  as  the  Prophet  foretold, 
"was  filled  with  reproaches."^  Bearing  in  mind  His 
high  sense  of  honour,  and  at  the  same  time  the 
importance  for  Him  of  a  good  reputation,  let  us  con- 
sider the  manner  in  which  His  honour  was  impugned. 
They  seize  and  bind  Him  as  if  He  were  a  violent 
robber  and  an  assassin.  They  flout  Him  on  the  face 
amid  the  applause  of  His  judges.  They  scoff  at  His 
utterances  of  wisdom.  They  accept  the  testimony  of 
perjurers  and  calumniators,  and  pronounce  Him  a 
blasphemer  and  guilty  of  sacrilege.  He  is  held  up  to 
mockery  and  pity  as  a  fool,  is  put  on  a  par  with 
Barabbas.  And  all  this  not  by  one  class,  but  by  all, 
and  not  only  before  the  inhabitants  of  Jerusalem,  but 
before  Jews  gathered  together  from  every  part  of  the 
Roman  world,  from  Persia  and  Egypt,  Syria,  Greece 
and  Rome.  Then  let  us  consider  how  He  endures  all 
this.  By  a  word  He  could  have  prevented  all  this,  yet 
He  willingly  endures  all  with  humility;  looking  upon 
Himself  as  the  sin-offering  of  the  world  and  of  our 
individual  world ;  for  our  individual  sins  deserved  all 

1  Lament,  iii.  30. 


REPETITION   OF  THE    WHOLE  PASSION.  435 

this.  "  He  loved  me  and  delivered  Himself  for  me."i 
He  endures  all  in  silence.  What  an  example  for  us  !  for 
it  is  of  all  things  the  most  difficult  to  abandon  our 
cause  to  the  hands  of  God  under  the  most  galling 
affronts  and  calumnies.  Lastly,  He  bears  all  with 
love.  He  loves  His  Father  and  submits  to  His  holy 
will.  He  loves  us  and  wishes  to  atone  for  our  sins. 
Then  I  must  prepare  to  suffer  like  Him,  and  be  ready 
to  be  a  victim  of  contempt :  by  our  sins  we  have  been 
guilty  of  contempt  of  God,  wherefore  it  is  but  just  that 
His  creatures  should  despise  us.  And,  moreover,  if  we 
do  not  deserve  the  contempt  accruing  from  a  calumny, 
do  we  not  deserve  it  for  a  thousand  other  faults,  which 
remain  concealed  ?  Let  us  insist  with  ourselves  on  this 
point.  Often  a  mere  word  or  look  which  does  not 
betray  contempt,  but  only  some  inattention  or  slight 
disrespect,  wounds  our  sensitiveness  and  makes  us 
unhappy,  and  yet  we  are  pledged  in  every  way  to 
follow  our  Blessed  Lord.  We  often  talk  of  love  of 
contempt  and  injuries,  but  alas !  how  many  amongst 
us  bow  down  and  worship  at  the  altar  of  men's  esteem  ! 
This  is  well  known  to  others  about  us,  and  hence  they 
have  to  take  such  pains  not  to  wound  our  delicacy  and 
susceptibility.  Alas  !  let  us  cease  to  deceive  ourselves 
and  to  regard  the  third  degree  of  humility,  or  what 
St.  Ignatius  requires  in  the  Eleventh  Rule  of  the 
Summary  of  his  Constitutions,  as  something  to  admire, 
but  by  no  means  to  be  reduced  to  practice,  and  let  us 
earnestly  desire  and  pray  that  we  may  attain  at  length 
this  stamp  of  sanctity. 

Point  3. — What  Jesus  Christ  suffered  in  His  Body. — 
Here  we  may  recall  what  He  endured  in  the  fearful 
scourging  at  the  pillar :  also  the  agonies  of  His  being 
crowned  with  thorns  and  of  their  remaining  in  the 
festering  wounds  until  He  expired,  and  lastly,  on  His 
1  Galat.  ii.  20. 


436  THE   THIRD    WEEK. 

being  nailed  to  the  Cross  and  His  agony  thereon  for 
three  long  hours. 

Let  us  consider  with  what  heroic  patience  He 
suffered,  never  giving  the  least  sign  of  the  pains  which 
tormented  His  most  delicate  and  sensitive  Flesh. 
Again,  inwardly  He  accepts  all  in  a  spirit  of  profound 
humility,  as  the  Victim  for  our  sins,  and  above  all  in  a 
spirit  of  loving  mercy. 

Let  us  ask  ourselves  now.  Is  it  not  jiist  that 
every  Christian,  much  more  we,  should  also  practise 
mortification  ?  And  this,  firstly,  by  crucifying  our  dis- 
ordered love  of  comfort  and  of  pleasure,  remembering 
that  "  under  a  head  crowned  with  thorns  it  is  shameful 
to  live  delicately;  "  and,  secondly,  by  inflicting  on  our- 
selves some  voluntary  sufferings  for  love  of  Jesus  and 
in  company  with  Him.  Though  they  may  be  slight 
and  in  themselves  contemptible,  yet  if  performed 
regularly  and  in  the  proper  dispositions,  they  have 
great  efficacy  in  obtaining  graces  from  God,  in  satisfy- 
ing the  Divine  justice  for  our  sins,  and  in  preserving 
us  from  fresh  falls.  Let  us  resign  ourselves  into  the 
hands  of  God  for  everything  which  may  make  our 
bodies  suffer,  whether  b}^  accident  or  otherwise,  and 
especially  when  the  last  hour  shall  come. 

End  with  ''Our  Father." 


THE  BURIAL   OF  OUR   LORD.  437 


THE  BURIAL  OF  OUR  LORD.i 

Prelude  i. — Let  us  recall  to  mind  how,  after  our 
Lord  was  dead,  Joseph  and  Nicodemus  took  down  His 
Sacred  Body  from  the  Cross  in  the  presence  of  His 
sorrowful  Mother,  and,  after  anointing  it,  deposited  it 
in  the  sepulchre. 

Prelude  2. — Let  us  humbly  place  ourselves  in  spirit 
beside  them. 

Prelude  3. — Leg  us  beg  earnestly  the  grace  to  know 
our  dear  Lord  who  is  dead  through  love  for  us,  that  in 
life  and  in  death  we  may  love  Him  in  return,  and  be 
ever  faithful  in  following  Him. 

Point  I. — Let  us  contemplate  the  Sacred  Body  of 
our  Blessed  Lord.  His  hands  and  feet  are  marked 
with  the  holes  made  by  the  cruel  nails.  His  sacred 
forehead  is  punctured  by  the  crown  of  thorns.  His 
whole  Body  is  disfigured  by  the  countless  strokes  of  the 
scourging,  and  His  blessed  side  is  ripped  open,  laying 
bare  His  Sacred  Heart.  We  look  in  vain  for  a  sound 
place  in  Him.  How  literally  are  all  the  prophecies 
fulfilled  in  His  regard.  Trul}^  they  have  dug  His  hands 
and  feet,  they  have  numbered  all  His  bones.  There  is 
no  beauty  nor  comeliness  in  Him.^     And  yet  if  we  look 

1  "And  when  evening  was  come,  Joseph  of  Arimathea,  a  noble 
■counsellor  wh6  was  also  himself  looking  for  the  Kingdom  of  God,  came 
and  went  in  boldly  to  Pilate,  and  begged  the  Body  of  Jesus.  But  Pilate 
wondered  that  He  should  be  already  dead.  And  sending  for  the  Centurion, 
he  asked  him  if  He  were  already  dead.  And  when  he  had  understood  it 
by  the  Centurion,  he  gave  the  Body  to  Joseph.  And  Joseph,  buying  fine 
linen,  and  taking  Him  down,  wrapped  Him  up  in  the  fine  linen,  and  laid 
Him  in  a  sepulchre  which  was  hewed  out  of  a  rock."  (St.  Mark  xv,  42 — 46.) 

'  "  There  is  no  beauty  in  Him,  nor  comeliness  ;  and  we  have  seen  Him, 
and  there  was  so  sightliness,  that  we  should  be  desirous  of  Him.  Despised 
and  the  most  abject  of  men,  a  Man  of  Sorrows  and  acquainted  with 
infirmity ;  His  look  as  it  were  hidden  and  despised,  whereupon  we  esteemed 
Him  not."  (Isaias  liii.  2,  3.) 


438  THE   THIRD    WEEK. 

at  Him  with  the  eyes  of  faith,  we  see  His  beauty  more 
radiant  than  ever.  He  was  beautiful  as  He  lay  in  the 
manger  as  a  babe,  beautiful  as  He  sat  in  the  midst  of 
the  doctors  hearing  them  and  asking  them  questions ; 
His  hands  were  beautiful,  ever  open  and  scattering 
blessings,  His  feet  were  beautiful  as  He  went  about 
doing  good,  evangelizing  peace,  evangelizing  good 
things ;  His  mouth  and  tongue  were  beautiful,  and 
'*  grace  was  poured  abroad  in  His  lips,"  ^  and  His 
speech  was  so  eloquent  that  in  listening  to  Him  men 
forgot  the  very  necessai^ies  of  life ;  but  though  the 
hands  were  stiff  in  death,  and  His  eyes  were  blind  to 
the  light,  and  He  is  incapable  of  utterance  or  of  motion, 
yet  He  was  never  so  beautiful  as  He  is  now.  His 
wounds  are  so  many  gems  setting  off  His  beautiful 
courage  and  glorious  devotedness  and  love.  They 
every  one  are  like  open  mouths,  telling  me,  Ecce  guomodo 
amavi  te,  how  much  He  has  loved  me.  He  lies  like  a 
warrior  after  a  hard  won  victory  taking  His  rest,  but 
only  for  a  short  while.  His  labours  are  over,  but  His 
glory  is  about  to  begin  and  shall  never  know  an  ending. 
And  through  the  opening  in  His  blessed  side,  let  us 
gaze  on  the  blood  and  water  which  trickles  from  the 
wound  made  by  the  soldier's  spear.  Oh,  the  poor 
Heart  of  our  dear  Jesus  !  That  Heart  that  was  weighed 
down  by  sorrow,  that  palpitated  with  fright,  was 
sickened  with  loathing,  but  was  always  brave  and 
undaunted^  because  inflamed  with  love  for  each  of  us. 
Oh,  the  big  and  generous  Heart  of  Jesus !  vast  as  the 
sands  which  are  on, the  sea-shore.  At  last  it  has  ceased 
to  beat,  and  is  grown  cold ;  but  again  it  is  only  for  a 
short  time.  Its  life  and  action  will  soon  return,  and  we 
shall  each  be  able  to  make  its  love  our  own. 

O  dear  Lord,  fill  us  with  admiration  of  Th}^  beauty 

1  "  Tliou  art  beautiful  above  the  sons  of  men  ;  grace  is  poured  abroad 
in  Thy  lips  ;  therefore  hath  God  blessed  Thee  for  ever,"  (Psalm  xliv.  3.) 


THE  BURIAL   OF  OUR   LORD.  439 

in  death,  let  us  know  nothing  but  Thee,  and  Thee 
crucified !  ^  let  us  henceforth  glory  but  in  Thee,  and 
Thee  crucified.  Again,  let  us  learn  how  to  estimate 
the  world  and  its  judgments.  How  cruel  and  heartless 
it  was  to  Thee !  with  what  disdain  it  treated  Thee,  and 
with  what  black  ingratitude.  How  false  and  perverted 
its  judgments  of  Thee !  And,  alas !  though  ages  have 
passed,  its  estimations  and  judgments  still  remain. 
Grant  us  then  the  grace  to  die  with  Thee  to  the  world, 
that  we  may  live  to  Thee,  to  be  crucified  to  the  world, 
and  to  become  men  to  whom  the  world  is  crucified. 

Point  2. — Let  us  contemplate  the  wound  in  His 
Sacred  Heart.  The  spear  opened  the  blessed  Heart  of 
Jesus  without  inflicting  pain,  for  it  was  beyond  its 
reach ;  but  it  was  not  so  with  that  of  our  Blessed 
Lady,  in  whom  the  words  of  holy  Simeon  were  verified, 
"And  thy  own  soul  a  sword  (of  sorrow)  shall  pierce." 

"  And  there  came  forth  blood  and  water."  Here 
is  the  consummation  of  love  on  the  part  of  our 
dear  Lord.  The  virtue  and  efficacy  of  that  blood 
and  water  are  applied  to  His  mystical  spouse  the 
Church,  and  to  each  of '  us  her  children,  being  the 
symbols  of  the  Blessed  Sacrament  and  of  holy 
Baptism.2  Well  does  St.  John  say  the  side  is 
"  opened,"  to  teach  us  that  this  door  of  true  life, 
from  which  come  forth  the  Hfe-giving  sacraments 
of  the  Church,  is  always  wide  open.  This  Sacred 
Heart  is  the  never-faifing  fountain  of  grace,  in  which 
I  shall  find  all  the  treasures  of  Divine  wisdom  and 
knowledge,  of  piety  and  innocence,  of  humility  and 
meekness,  of  goodness  and  mercy ;   this  blessed  Heart 

1  "For  I  judged  not  myself  to  know  anything  among  you,  but  Jesus 
Christ,  and  Him  crucified."  (i  Cor.  ii.  2.) 

*  "  Ex  costa  Adae  Heva  aedificata  est  ;  ex  corde  autem  Jesu,  in  Spiritu 
Sancto  concepta  et  nata  Ecclesia  .  .  .  et  de  suo  latere  Christus  aquam 
nobis  dedit  et  sangfuinem  unde  repararetur  Ecclesia."  (Chrysostom,  in 
Ephes.  V.) 


440  THE  THIRD    WEEK. 

is  a  very  ocean  of  mercy.  Jesus  Himself  has  said  it : 
'*  If  sinners  will  come  to  My  Heart,  they  shall  find  it 
an  ocean  of  mercy."  Peter  and  Thomas  and  Magdalene 
found  it  so.  Then  courage,  my  soul !  I  too  shall  find 
it  so.  The  Heart  of  Jesus  is  a  sure  refuge  in  every 
danger,  wherein  I  can  dwell  securely,  protected  from 
the  fiercest  storms  of  temptation.  The  Heart  of  Jesus 
is  the  school  of  true  sanctity,  in  which  the  bitterness  of 
trials  and  the  practice  of  virtue  is  sweetened ;  it  is  the 
paradise  of  our  souls.  Oh,  how  good  and  pleasant  it 
is  to  dwell  in  the  Sacred  Heart !  in  this  temple  of  peace 
and  love — this  holy  of  holies — this  ark  of  the  New 
Testament.  Let  us  resolve  to  take  up  our  abode  in  it, 
for  surety  we  shall  there  find  all  good  things,  and  shall 
be  protected  from  all  those  evils  which  the  enemy  of 
our  human  nature,  the  false  and  treacherous  world,  and 
our  inconstant  and  depraved  nature,  are  always  plotting 
against  us. 

Point  3. — TA^  ^wna/.i— With  what  reverence  and  love 
Joseph  and  Nicodemus  carry  the  Body  of  our  Lord  to 
the  sepulchre,  followed  by  His  sorrowing  Mother,  and 
by  His  Beloved  Disciple  and  Mary  Magdalene,  shedding 
bitter  tears,  the  one  of  love,  the  other  of  penance. 
What  a  contrast  with  the  last  obsequies  of  the  great 
ones  of  the  world.  The  remains  of  the  King  of  kings, 
the  great  Liberator  of  mankind,  the  Head  of  the  elect, 
are  accompanied  to  the  grave  by  three  men  and  a 
handful  of  pious  women,  while  the  children  of  this 
world  are  borne  to  their  last  resting-place  by  crowds  of 
friends  and  admirers,  with  all  the  signs  of  pomp  and 
pageantry. 

^  ' '  They  took  therefore  the  Body  of  Jesus,  and  bound  it  in  linen  cloths 
with  the  spices,  as  the  manner  of  the  Jews  is  to  bury.  Now  there  was  in 
the  place  where  He  was  crucified  a  garden,  and  in  the  garden  a  new 
sepulchre,  where  no  man  had  yet  been  laid.  There  therefore,  because  of 
the  Parasceve  of  the  Jews,  they  laid  Jesus,  because  the  sepulchre  was  nigh 
at  hand."  (St.  John  xix.  40—42.) 


THE  RULES  OF  TEMPERANCE.  441 

Eja  mater  fons  anions,  me  sentire  vim  doloris,  fac  ut  tecum 
lugeam.  They  place  Him  in  a  new  sepulchre,  in  which 
no  one  had  been  buried.  Alas !  how  rarely  can  it  be 
said  of  us  when  we  receive  His  Sacred  Body,  that  we 
place  Him  in  our  hearts,  in  which  nothing  else  has 
been  laid.  If  through  the  loving  providence  and 
infinite  mercy  of  God  they  are  free  from  all  mortal 
and  venial  sins,  yet  are  there  not  some  faults,  offences, 
abuses  of  grace,  or  some  inordinate  affections  still 
lingering  in  our  hearts,  which  render  them  a  less  worthy 
place  for  Him  to  dwell  in  ?  Let  us  resolve  henceforth 
to  clear  out  of  them  everything  which  may  be  less 
pleasing  to  Him,  and  to  love  nothing  but  in  Him,  for 
Him,  and  with  Him.  Let  us  determine  to  die  to  the 
world  that  we  may  live  more  perfectly  to  Him  who  is 
our  true  life. 

End  with  *'  Our  Father." 


THE   RULES   OF   TEMPERANCE. 

1.  St.  Ignatius  in  the  third  part  of  the  Exercises 
gives  us  a  document  of  eight  rules  for  the  regulation 
of  our  conduct  in  regard  of  our  food,  which  are  called 
the  Rules  of  Temperance. 

2.  Although  the  Saint  places  them  at  the  end  of  the 
third  part  of  the  Exercises,  it  does  not  therefore  follow 
that  they  may  not  be  given  to  an  exercitant  even  at 
the  commencement ;  nay,  there  are  reasons  at  times 
for  doing  so ;  first,  because  the  observance  of  these 
rules  may  be  necessary  for  the  fulfilment  of  the  duty 
of  prayer;  or,  secondly,  because  during  the  time  of 
retreat  a  person  is  better  able  to  determine  the  amount 
of  nourishment  which  he  requires,  and  to  regulate  and 
accustom  himself  to  it  for  the  future  ;  and,  thirdly, 
because  if  for  any  reason  the  exercitant  cannot  perform 


442  THE  THIRD    WEEK. 

any  other  corporal  penance,  he  may  by  the  observance 
of  these  rules,  obtain  corresponding  merit  by  the 
practice  of  self-denial  and  self-conquest  which  they 
involve. 

3.  For  the  better  understanding  of  these  rules  we 
must  observe  that  there  are  two  sources  of  temptation, 
one  in  ourselves  which  is  our  natural  appetite  and  inclina- 
tion, the  other  exterior  to  us  and  arising  from  the  devil. 
He,  as  the  enemy  of  human  nature,  studies  this  natural 
inclination,  and  turns  it  to  account  for  the  increase  of 
his  temptations.  We  must  then  with  great  care  dis- 
tinguish in  ourselves  our  reason  and  will  which  is  the 
superior  part,  and  the  inferior  part  in  which  are  found 
our  appetites  and  imagination,  which  evoke  in  us 
endless  phantoms.  The  only  way  of  repressing  these 
capricious  and  wayward  inclinations  is  to  resist  follow- 
ing at  once  their  impressions,  and  thus  always  to  be 
master  of  ourselves. 

4.  Again,  to  avert  the  hurtful  effects  of  our  appetites 
and  imagination,  we  must  acquire  a  habit  of  foreseeing 
the  occasions  in  which  they  may  be  called  into  activity, 
and  of  determining  our  line  of  conduct  accordingly ; 
and  afterwards  examine  ourselves  how  far  we  have 
been  faithful  to  our  previous  determinations.  This  is 
best  secured  by  exact  observance  of  the  Particular 
Examen. 

These  principles  are  embodied  and  illustrated  in  the 
rules  regarding  our  food,  but,  as  we  see,  are  applicable 
to  any  other  natural  inclination. 

Ride  I. — We  need  less  care  of  temperance  in  regard 
of  bread,  as  it  furnishes  less  temptation  to  excess  than 
other  kinds  of  food. 

Rule  2. — As  regards  drink  we  ought  to  be  more 
abstemious  than  with  regard  to  bread,  and  should 
consider  well  what  may  be  good,  and  cut  off  whatever 
may  be  detrimental  to  us. 


THE   RULES   OF  TEMPERANCE. 


443 


Ride  3.^ — As  to  delicate  and  made  dishes,  we  should 
observe  greater  and  more  complete  abstinence,  as  in 
these  our  inclination  is  more  liable  to  be  inordinate 
and  we  are  more  tempted  to  indulgence. 

Rule  4. — Having  due  regard  to  our  health,  the  more 
we  abstain  from  what  is  amply  sufficient  nourishment, 
the  sooner  shall  we  acquire  the  right  medium  in  food 
and  drink,  and  this  for  two  reasons :  firstly,  because  in 
thus  rightly  guiding  and  disposing  ourselves,  we  shall 
often  experience  interior  sentiments  and  Divine  inspira- 
tions whereby  the  proper  medium  will  be  made  clear 
to  us ;  and  secondly,  because  if  in  abstaining  and 
retrenching  we  see  that  either  our  strength  or  dis- 
position for  the  Exercises  begin  to  fail  us,  we  shall 
come  to  judge  more  easily  and  safely  what  support  we 
require. 

Rtile  5. — During  meals  let  us  consider  how  our  Lord 
would  eat  and  drink,  speak  and  comport  Himself, 
and  strive  to  imitate  Him*,  thereby  keeping  our  mind 
occupied  more  in  this  and  less  on  the  nourishment  of 
our  body  ;  and  thereby  we  shall  acquire  proper  manners 
and  due  self-restraint  and  control. 

Rule  6. — We  shall  take  less  pleasure  and  concern 
in  our  food,  if  during  meals  we  occupy  our  minds  with 
the  lives  of  the  saints  or  some  other  pious  reflections, 
or  spiritual  work  which  we  are  to  undertake,  thereby 
keeping  the  mind  employed  and  the  heart  pre-occupied. 

Ride  7. — Above  all  things  let  us  avoid  concentrating 
our  attention  on  what  we  are  eating,  and  also  greedi- 
ness, and  retain  mastery  of  ourselves  both' as  to  manner 
of  eating  and  quantity  of  food. 

Rule  8. — To  cut  off  all  excess,  it  is  of  great  advantage 
to  determine  beforehand,  when  we  are  not  hungry  or 
after  a  meal,  what  and  how  much  we  will  take  at  our 
next  refection,  and  not  on  any  account  to  exceed  it  when 
the  time  comes,  no  matter  what  may  be  our  appetite 


444 


THE   THIRD    WEEK. 


or  the  strength  of  the  temptation  to  do  so  ;  on  the 
contrary,  if  we  make  any  change,  let  it  be  to  diminish 
the  quantity,  and  thus  conquer  the  appetite  and  defeat 
the  temptation  of  the  devil. 

It  is  easy  to  see  how  these  rules  may  be  applied 
also  to  other  natural  inclinations,  such  as  irritability, 
pride,  vanity,  uncharitableness,  sensuality,  and  the  like. 

From  these  rules,  we  see  how  admirably  and  simply 
St.  Ignatius  leads  us  on  to  the  habit  of  self-conquest 
in  even  the  most  ordinary  actions  of  life,  and  teaches 
us  to  supernaturalize  the  most  natural  duties. 


THREE   METHODS   OF   PRAYER. 

One  of  the  most  profitable  instructions  given  us 
by  St.  Ignatius  in  the  Spiritual  Exercises  is  that  of 
"  Three  Methods  of  Prayer,"  as  it  is  explained  in  the 
Divectorium.'^ 

That  he  attached  much  importance  to  them  is  clear 
from  his  requiring  those  who  give  retreats  always  to 
teach  and  explain  them  to  exercitants.^  Again,  we 
read  how  St.  Francis  Xavier  not  only  made  use  of 
them  himself,  but  recommended  them  to  his  penitents, 
and  sometimes  enjoined  them  as  a  penance,  to  the  great 
advantage  of  their  souls. 

There  is  no  doubt  that  if  we  practise  them  we  shall 
find  them  exceedingly  useful,  and  a  great  aid  to  con- 
templation and  to  recollection. 

FIRST    METHOD. 

The  first  method  of  prayer  has  for  its  subject-matter 
the  Ten  Commandments,  the  seven  capital  sins,  the 

1  C.  xxxvii.  '  Instit.  p.  vii.  c.  4. 


THREE  METHODS   OF  PRAYER.  445 

three  powers  of  the  soul,  the  five  senses  of  the  body, 
or  any  rules  or  any  virtues  peculiar  to  our  state ;  and 
is  wonderfully  beneficial  in  aiding  us  to  acquire  a 
knowledge  of  ourselves,  and  to  discover  our  faults, 
failings,  and  negligences. 

The  manner  of  performing  it  is  as  follows  : 

1.  In  the  first  place,  before  commencing,  we  must 
recollect  ourselves  and  place  ourselves  in  the  presence 
of  God,  and  reflect  on  the  serious  duty  we  are  going 
to  perform  and  on  the  object  we  have  in  view. 
This  is  common  to  every  form  of  prayer,  and  is 
impressed  upon  us  by  the  Spirit  of  God :  "  Before 
prayer  prepare  thy  soul,  and  be  not  as  one  that 
tempteth  God."  ^ 

2.  We  must  make  our  preparatory  prayer,  in  which 
we  beg  humbly  of  God  our  Lord  that  He  will  grant  us 
grace  to  know  what  faults  or  failings  we  have  been 
guilty  of  in  that  which  is  the  special  subject-matter  on 
which  we  intend  to  examine  ourselves,  and  also  that 
He  will  further  give  us  His  grace  and  assistance  to 
amend  them  in  the  future,  for  the  greater  glory  and 
praise  of  His  Divine  Majesty  and  for  the  greater  purifi- 
cation of  our  souls. 

3.  We  then  examine  ourselves  on  the  particular 
commandment,  and  see  how  we  have  observed  it  or  in 
what  we  have  failed  in  regard  of  it,  for  the  space  of 
two  or  three  minutes:  we. then  make  an  act  of  sorrow 
for  the  faults  we  discover,  humbly  ask  pardon  of  God, 
and  say  the  "  Our  Father,"  and  we  follow  the  same 
method  in  each  of  the  commandments. 

If,  however,  by  God's  grace  we  find  that  we  have 
nothing  to  accuse  ourselves  of  in  any  commandment, 
we  give  thanks  to  God  for  having  preserved  us  from 
falling,  and  pass  on  to  another.  For  those  who  by 
God's  mercy  are  aiming  at  perfection  and  consequently 

1  Ecclus.  xviii.  23. 


446  THE   THIRD    WEEK. 

avoid  grievous  violation  of  the  law  of  God,  they. may 
examine  themselves  on  the  faults  and  negligences  in 
the  observance  of  those  virtues  which  are  enjoined 
in  the  Decalogue ;  as,  for  example,  on  faith,  hope,  and 
charity,  on  prayer  and  the  qualities  which  are  required 
to  render  it  acceptable,  such  as  humility,  confidence, 
fidelity,  and  perseverance,  and  the  like.  We  have  to 
observe  a  similar  method  in  the  use  of  the  faculties  of 
our  soul,  or  the  use  and  abuse  of  our  senses,  or  in  the 
fulfilment  of  the  particular  duties  of  our  state  of  life. 

It  is  well,  also,  to  introduce  other  considerations  in 
this  method  of  prayer  and  self-examination,  such  as, 
for  example,  how  profitable,  reasonable,  and  necessary 
it  is  to  observe,  how  prejudicial  and  unreasonable  to 
transgress,  this  command  of  God. 

If  the  exercise  be  on  the ' '  Three  Powers  of  the  Soul,"  ^ 

1  St.  Ignatius  observes  :  ' '  With  regard  to  the  Three  Powers  of  the  Soul, 
let  the  same  method  or  rule  be  observed  as  in  the  Commandments,  making 
the  Addition,  preparatory  prayer,  and  colloquy." 

The  first  of  these  powers  of  the  soul  is  the  Memory,  which  owing  to  our 
corrupt  nature  is  prone  to  recall  and  dwell  upon  those  things  which  flatter 
the  senses  or  our  own  self-love,  and  which  too  often  are  Hable  to  be 
dangerous  or  sinful.  Sometimes  these  memories  spring  from  our  own  will 
or  from  habit,  at  other  times  they  may  be  suggested  by  the  good  spirit  or 
from  the  devil,  as  we  have  already  seen. 

We  may  sin  by  the  Memory  by  provoking  or  encouraging  thoughts  of 
sensuality  or  impurity,  of  uncharitableness,  of  disobedience,  &c.  :  by 
occupying  ourselves  in  recalling  vain,  worldly,  or  dangerous  memories  : 
by  entertaining  profane  and  distracting  thoughts,  which  come  into  the 
mind  when  we  are  at  prayer,  in  church,  &c.  On  the  other  hand,  we  gain 
merit  in  the  right  use  of  the  memory  by  rejecting  all  memories  which  may 
incline  us  to  sin  ;  by  repeUing  imaginations  or  recollections  of  profane 
things,  especially  in  time  of  prayer  ;  by  cutting  off  all  idle  fancies  and 
unprofitable  remembrances  ;  lastly,  by  habitually  remembering  or  recalling 
the  presence  of  God,  or  of  holy  things. 

As  regards  the  second  power,  namely,  the  Intellect,  We  sin  if  through 
our  own  fault  we  remain  in  ignorance  of  those  things  which  are  necessary 
for  salvation,  or  of  the  obligations  of  our  state  or  position  :  or  if  we  form 
rash  judgments  of  others ;  or  if  we  are  fickle  and  inconstant  in  our  judg- 
ment, or  lightly  abandon  good  resolutions  which  we  have  made  :  or  if  we 
are  obstinate  in  our  opinions.     We  also  fail  in  the  right  use  of  this  faculty, 


THREE  METHODS  OF  PRAYER.  447 

or  on  the  "Senses,"^  we  may  reflect  on  the  great  favour 
God  has  done  for  us  in  giving  us  such  a  power  or  sense, 
for   what    end    He   has    conferred   it   on   us,    how   our 

by  dissimulation,  political  mode  of  action,  scheming,  craft,  curiously  search- 
ing into  matters  which  we  neither  ought  nor  can  thoroughly  understand, 
such  as  mysteries  which  are  the  object  of  faith  ;  or  by  defending  our  views 
with  vehemence,  often  with  self-sufficiency  and  contempt  for  the  opinion 
of  others,  whereas  a  man  of  good  judgment  rarely  has  much  confidence  in 
himself.  The  one  and  only  remedy  against  all  these  sins  or  faults  is  the 
true  knowledge  and  due  appreciation  of  our  worthlessness. 

With  regard  to  the  faculty  of  the  Will,  it  may  be  said  to  consist  of  two 
parts  :  one  superior,  which  in  all  things  is  conformable  to,  and  in  harmony 
with  the  Divine  will  ;  the  other  or  inferior  incline?  us  to  those  things  which 
are  unworthy  of  us,  and  which  we  must  resist ;  which  would  prompt  us  to 
gratify  "  the  law  in  our  members  which  fights  against  the  law  of  our  minds, 
and  would  enslave  us  to  the  law  of  sin,"  and  from  which  all  sin  proceeds. 

1  With  regard  to  the  five  senses  of  the  body,  St.  Ignatius  says  :  ' '  The 
same  order  is  to  be  observed,  the  subject-matter  only  being  changed."  In 
the  exposition  of  the  "Foundation"  of  the  Spiritual  Exercises,  we  saw 
that  all  sin  springs  from  the  wrong  use  of  creatures,  through  the  medium 
of  the  senses.  From  this  we  see  the  vital  importance  of  keeping  these 
under  due  control ;  and  hence  the  value  of  Rules  of  Modesty,  such  as  are 
laid  down  by  St.  Ignatius,  as  well  as  by  all  the  other  founders  of  Rehgious 
Orders. 

1.  The  Eyes,  the  sense  through  which  death  commonly  enters  (Jerem. 
ix.  21),  as  we  see  in  Eve,  David,  &c.  Let  us  beware  of  fixing  our  eyes  on 
any  dangerous  object.  From  neglect  in  this  respect  we  expose  ourselves 
to  countless  phantasms,  imaginations,  and  perturbations.  Let  us  also 
avoid  letting  our  eyes  wander  thoughtlessly  at  random  ;  and  particularly 
let  us  beware  of  indiscriminate  reading. 

2.  Ears. — How  much  ruin  has  sprung  from  listening  to  loose,  unchari- 
table, or  idle  conversation.  "Be  not  led  astray,"  says  St.  Paul,  "evil 
conversation  corrupteth  good  manners."  (i  Cor.  xviii.  33.)  It  is  an  axiom, 
■"  Tell  me  with  whom  you  entertain  yourself,  and  I  will  tell  you  who  you 
are."  Follow  the  counsel  of  the  Holy  Spirit,  and  "hedge  in  your  ears 
with  thorns." 

3.  Smell. — All  faults  of  this  sense  arise  from  voluptuousness  and 
effeminacy,  which  are  an  abomination.  That  indulgence  of  this  sense 
may  amount  to  grievous  sin  is  clear  from  the  punishment  which  God 
inflicts  upon  it.  (Isaias  xxxiv.  3.) 

4.  Tongue. — St.  James  (Epist.  iii.)  tells  us  that  he  that  offends  not  in 
word  is  a  peaceful  man.  It  is  indeed  a  tiny  member,  but  yet  it  is  a  fire,  a 
world  of  iniquity  ;  the  tongue  no  man  can  tame — it  is  an  unquiet  evil — 
full  of  deadly  poison — from  it  proceed  blessings  and  cursings.  The  faults 
that  proceed  from  it  are  without  number  :  falsehood,  detraction,  calumny, 


448  THE  THIRD    WEEK. 

Blessed  Lord  and  the  saints  used  it ;  then  examine 
what  use  we  have  made  of  it,  make  our  act  of  sorrow, 
and  say  the  "  Our  Father "  as  above,  and  resolve  to 
employ  it  better  in  future.  It  is  incredible  how  much 
this  method  of  prayer  conduces  to  reform  our  life  and 
restore  fervour ;  for  it  is  too  true  that  very  many  daily 
faults  are  committed  in  the  use  of  our  faculties  and 
senses  of  which  we  are  ignorant  through  want  of 
reflection. 

At  the  end  of  the  exercise  we  make  our  colloquy 
according  to  the  subject-matter,  and  end  with  '•  Our 
Father." 

Of  course  this  method  of  prayer  should  not  be  made 
without  the  approbation  of  the  confessor,  by  any  who 
are  of  a  nervous  and  scrupulous  disposition,  or  who 
are  troubled  by  temptations  of  mistrust  and  want  of 
confidence  in  the  mercy  of  God. 

SECOND    METHOD. 

After  recollecting  ourselves  and  putting  ourselves  in 
the  presence  of  God,  and  considering  the  exercise  upon 
which  we  are  about  to  enter,  we  make  our  prepara- 
tory prayer  as  usual,  begging  that  all  our  intentions, 
thoughts,    actions,    and    endeavours    may  be  directed 

uncharitableness,  blasphemy,  cursing,  perjury,  evil  counsels,  scurrility, 
boasting,  vainglory,  scoffing,  murmuring,  and  profanity. 

To  avoid  these  or  other  sins  of  the  tongue  let  us  follow  the  counsels  of 
Ecclus,  (xxxviii,  28)  :  "  Hedge  in  thine  ears  w^ith  thorns,  hear  not  a  wicked 
tongue,  and  make  doors  and  bars  to  thy  mouth  ;  make  a  balance  for  thy 
words,  and  a  just  bridle  for  thy  mouth  ;  and  take  heed  lest  thou  slip  with 
thy  tongue ; "  and  that  of  St.  James  (i.  19) :  "  Let  every  man  be  swift  to 
hear,  but  slow  to  speak,"  for  "in  the  multitude  of  words  there  shall  not 
want  sin  ;  but  he  that  refraineth  his  lips  is  most  wise."  (Prov.  x.  19.) 

Touch. — Any  undue  care  of  the  body,  such  as  the  appliance  of  the 
countless  means  provided  by  the  luxury  of  modem  civilization  to  promote 
its  comfort  and  ward  off  pain— overcare  to  guard  against  the  cold  or 
protect  it  from  the  heat — the  use  of  things  calculated  to  enervate  us  or  to 
render  us  effeminate  ;  all  these  induce  occasions  of  sin,  and  are  unworthy 
of  one  who  undertakes  to  follow  Christ  our  Lord. 


THREE  METHODS   OF  PRAYER.  449 

purely  to  the  praise,  honour,  and  glory  of  God  our 
Lord  and  to  the  sanctification  of  our  souls.  We  then 
take  some  vocal  prayer,  as  the  **  Our  Father,"  "  Hail 
Mary,"  some  psalm,  or  prayer  of  the  Church,  and 
repeat  it,  dwelling  upon  any  word  or  phrase,  making 
reflections  thereon,  on  its  meaning,  its  application,  the 
dogmatic  or  moral  truths  it  contains,  the  obligations  it 
involves,  &c.  After  which  follow  affections  and  collo- 
quies which  are  suitable  to  the  matter  on  which  we 
are  reflecting.  When  the  time  is  past,  if  we  have 
not  finished  the  whole  prayer,  St.  Ignatius  will  have 
us  complete  it  without  pausing,  and  conclude  with 
a  colloquy  to  the  person  to  whom  the  prayer  is 
addressed. 

This  method  of  prayer  is  very  easy,  and  can  be 
practised  by  all  sorts  of  persons,  in  any  circum- 
stances of  time  and  place,  whether  we  be  sick 
or  well,  at  home  or  on  a  journey ;  moreover,  it  is 
extremely  profitable,  as  it  accustoms  us  to  recollection 
and  union  with  God  by  means  of  ejaculations  during 
the  course  of  the  da}^  and  in  our  daily  duties  in  which 
we  are  liable  to  dissipation.  When  on  a  journey, 
or  indisposed,  or  suffering  from  aridity,  or  desolation 
of  spirit,  or  when  harassed  by  distracting  cares,  let 
us  have  recourse  to  this  method  of  prayer  and  not 
allow  ourselves  to  contract  the  time  which  is  assigned 
to  it. 

It  is  also  of  great  advantage  to  those  who  have  to 
recite  the  Divine  Office,  or  to  offer  the  Holy  Sacrifice, 
that  they  apply  this  method  of  prayer  to  the  psalms,  or 
the  various  prayers  of  the  Canon  of  the  Mass  from  time 
to  time,  as  it  will  promote  piety,  recollection,  and 
devotion  in  the  performance  of  these  holy  Offices  of  the 
Church.  In  like  manner,  for  those  who  have  a  habit  of 
reciting  certain  fixed  daily  prayers,  it  will  prove  of  great 
benefit  to  apply  to  them  this  second  method  of  prayer 

DD 


450  THE  THIRD    WEEK. 

occasionally,   as  a  means  of  increasing  attention  and 
devotion. 

I  would  observe  also  that  as  sick  persons,  who  have 
no  appetite  and  feel  a  nausea  for  food  and  yet  require 
nourishment,  have  to  be  induced  to  take  small  quantities 
at  very  short  intervals,  so  there  are  certain  people  of 
flighty,  nervous,  and  unstable  dispositions,  who  cannot 
without  great  difficulty  collect  their  thoughts  and  fix 
their  minds  and  imaginations,  who  must  by  this  method 
gradually  be  led  on  until  they  can  make  full  use  of  the 
different  powers  of  their  souls  in  regular  mental  prayer. 


THIRD    METHOD. 

In  this  method  of  prayer,  after  the  immediate  pre- 
paration and  the  usual  preparatory  petition,  we  select 
some  prayer,  as  the  *'  Our  Father,"  *'  Hail  Mary,"  some 
psalm,  or  other  prayer  of  the  Church,  and  repeat  it  so 
slowly,  and  with  such  pauses,  that  we  take  a  respiration 
between  one  word  and  another,  or  between  one  phrase 
and  another  ;  in  the  meantime,  fixing  our  minds  succes- 
sively on  the  signification  and  meaning  of  the  words 
which  we  pronounce,  or  on  the  person  to  whom  the 
prayer  is  addressed,  considering  his  excellency,  holiness, 
and  glory,  and  our  own  baseness,  vileness,  and  shame, 
revering  him  with  pious  affection  of  heart,  or  begging 
him  to  grant  or  obtain  for  us  the  grace  or  favour  which 
we  desire. 

It  is  not  to  be  understood  that  we  are  to  employ 
this  method  while  we  are  reciting  the  Office,  or  th^e 
Rosary,  or  other  such  long  prayers,  because  it  would 
take  up  such  a  long  time ;  but  it  is  very  profitable  to 
use  it  now  and  then,  especially  at  certain  short  intervals, 
as  for  instance  whilst  going  up  and  down  stairs,  or  from 
one  duty  to  another,  when  visiting  the  Blessed  Sacra- 
ment, or  when  we  have  more  leisure  time.     On  account 


THREE  METHODS   OF  PRAYER.  451 

of  our  manifold  occupations  and  duties  we  cannot  spend 
so  much  time  in  reciting  the  Office  and  othei:  spiritual 
exercises  as  those  do  who  Hve  a  contemplative  life,  or 
whose  duties  are  fewer  and  less  varied,  but  still  on 
occasions  we  can  pause  on  the  sense  of  what  we  say, 
and  thus  increase  our  fervour  and  devotion. 


THE   FOURTH   WEEK, 


INTRODUCTION. 

1.  The  end  of  this  part  of  the  Exercises  is  to  excite 
us  to  rejoice  at  the  great  joy  of  our  Lord,^  to  confirm 
our  hope,2  and  thereby  expand  our  hearts,  strengthen  us 
in  our  weakness,  and  fill  us  with  comfort  and  courage."^ 
In  this  fourth  part  we  ought  also  to  confirm  ourselves 
in  the  third  degree  of  humility  by  this  new  motive, 
namely,  the  consideration  of  the  victory  which  is  pro- 
posed to  us  and  the  grand  reward  which  is  promised 
to  us.  We  may  also  with  fruit  consider  how  the  four 
properties  of  a  glorified  body  contrast  with  the  four 
classes  of  things  enumerated  in  the  *'  Foundation." 

2.  As  the  effects  of  the  contemplations  of  the  Resur- 
rection and  the  Apparitions  is  to  unite  the  soul  more 
intimately  with  God,  some  have  complained  that 
St.  Ignatius,  instead  of  treating  them  more  fully,  as 
calculated  to  unite  us  closely  with  Jesus  Christ  by  the 
bonds  of  holy  love  which  is  the  crown  and  fulness  of 
sanctity  and  perfection,  only  sets  down  the  contempla- 
tions on  the  Resurrection  and  on  Divine  Love.  To 
this  Father  Suarez^  gives  a  reply,  that  in  the  Unitive 

1  Direct,  xxxvi. 

'  "Blessed  be  the  God  and  Father  of  cur  Lord  Jesus  Christ,  who 
according  to  His  great  mercy  hath  regenerated  us  into  a  lively  hope,  by  the 
Resurrection  of  Jesus  Christ  from  the  dead."  (i  St.  Peter  i.  3.) 

'  "  But  having  the  same  recompense  (I  speak  as  to  my  children)  be  you 
also  enlarged."  (2  Cor.  vi.  13.) 

*  De  Relig.  ix.  c.  vi.  §§  9,  10. 


INTRODUCTION.  453 


Way,  which  is  so  much  commended  by  the  saints,  we 
have  to  distinguish  two  things  :  the  first,  its  beginning  ; 
the  second,  its  end  and  perfection.  Now,  as  to  the 
beginning  and  entrance  into  this  way  which  leads  to  a 
perfect  union  with  God,  and  which  is  capable  of  being 
reduced  to  a  certain  order  and  method,  St.  Ignatius 
notifies  this  sufficiently.  In  order  to  put  us  on  the 
way,  and  he  intends  nothing  more,  he  points  out  to  us 
the  matter  and  form  which  we  are  to  adopt  in  our 
contemplation ;  whereas,  as  to  the  end  or  perfection, 
which  consists  in  the  possession  by  the  soul  of  God 
in  contemplation,!  it  is  a  point  so  sublime  and  super- 

1  In  tliis  higher  kind  of  contemplation,  in  which,  antecedent  to  any 
operations  of  the  mind,  God  acts  directly  and  immediately  upon  the  soul, 
which  in  its  turn  voluntarily  assents  in  a  spirit  of  love,  Father  Alvarez 
de  Paz  distinguishes  fifteen  different  degrees  of  union  between  the  soul  and 
God.  ThQ  first  degree  he  calls,  "Intuition  of  truth,"  in  which  the  mind 
apprehends  vividly  and  without  any  mental  process  the  perfections  of  God, 
or  the  mysteries  of  our  Lord's  Life,  or  the  hollowness  of  earthly  things,  or 
some  truth  of  the  sacred  writings,  &c.  This  vivid  intuition  is  attended  by 
great  self-abasement  and  ardent  love  of  God. 

The  second  degree  is  that  in  which  God  seems  to  take  sudden  and  sole 
possession  of  the  powers  of  the  soul,  which  at  once  responds  by  acts  of 
praise  and  love.  If,  however,  the  mind  is  so  filled  with  admiration  as  to 
be  unable  to  do  more  than  admire,  and  the  heart  is  so  full  that  it  cannot 
express  its  desires,  the  contemplative  soul  is  in  the  third  degree,  which  is 
that  of  "Spiritual  silence." 

'ThQ  fourth  degree  is  that  of  "Quiet"  or  repose,  when  the  soul  simply 
reposes  in  the  intimate  presence  of  God,  who  regards  it  with  intense  love, 
although  it  feels  itself  most  unworthy  of  His  love. 

ThQjlfth  degree  is  ' '  Union,"  in  which  the  soul  apprehends  so  clearly  the 
infinite  perfections  of  God,  that  it  feels  that  nothing  can  separate  it  from 
Him,  and  the  will  is  so  inflamed  with  love  of  Him,  that  it  cannot  live 
without  Him. 

In  the  sixth  degree  God  speaks  audibly  to  the  soul,  as  He  did  sometimes 
to  the  prophets,  or  as  Christ  to  St.  Ignatius,  or  as  our  Lady  to  St.  Stanislaus. 

The  seventh  degree  is  "Spiritual  sleep  or  somnolence,"  in  which  the 
soul  is  as  it  were  totally  unconscious  of  external  things  and  is  in  no  way 
affected  by  them,  being  so  to  speak  inebriated  with  the  wine  of  God's  love 
;  and  charity. 

This  is  closely  connected  with  the  eighth  degree,  which  is  a  more 
^intense  state  of  abstraction  from  all  external  things  and  more  intimate 
union  with  God. 


454  •  THE  FOURTH   WEEK. 

natural  that  it  cannot  be  learned  by  rule  or  method, 
but  depends  entirely  on  the  grace  and  illumination  of 
the  "  Holy  Ghost,  who  breatheth  where  He  will."i 

3.  Besides  kindling  in  us  an  ardent  desire  to  love 
God,  St.  Ignatius  wishes  to  instil  into  our  souls  a  total 

The  ninth  degree  is  that  of  "Rapture,"  when  the  soul  is  as  it  were 
forcibly  alienated  from  the  body  itself  as  well  as  from  external  things,  and 
is  absorbed  in  the  contemplation  of  God  and  in  the  love  of  Him,  so  that  it 
desires  nothing  but  Him,  wishes  for  nothing  but  to  do  and  to  suffer  for 
Him,  whilst  at  the  same  time  it  is  overwhelmed  with  the  consciousness  of 
its  own  misery  and  unworthiness.  In  those  times  the  body  and  the  senses 
often  seem  to  be  dead,  or  sometimes  the  body  is  raised  in  the  air,  &c. 

The  tenth  degree  is  when  God  or  Christ  our  Lord  or  the  saints  appear 
in  human  form  to  the  contemplator.  Such  sensible  communications  are  of 
a  lower  character  than  those  we  have  alluded  to  already,  appealing  as  they 
do  to  the  soul  through  the  medium  of  the  senses  ;  they  are  also  liable  to  be 
misleading,  as  they  may  be  merely  the  productions  of  imagination,  or  the 
work  of  the  devil  transforming  himself  into  an  angel  of  light.  They  are, 
therefore,  neither  to  be  sought  for  nor  to  be  in  any  way  encouraged. 

Not  much  unlike  the  preceding,  are  the  purely  imaginary  apparitions 
mentioned  in  the  eleventh  degree,  which  suddenly  present  themselves  to  the 
soul  engaged  in  contemplation,  and  powerfully  affect  it  by  drawing  to  God 
and  to  that  which  is  good. 

The  twelfth  degree  is  styled  "Intellectual  vision."  This  occurs  when 
Divine  or  heavenly  truths  are  clearly  and  directly  manifested  to  the  intellect, 
when  occupied  in  contemplation.  Of  course  this  is  of  a  far  higher  and 
nobler  character  than  apparitions  which  appeal  to  the  senses,  or  to  the 
imagination.  It  is  sometimes  preceded  or  followed  by  sensible  or  imaginary 
representations,  which,  as  we  have  said,  may  come  from  the  good  angel 
or  from  the  devil  as  an  angel  of  light. 

The  thirteenth  degree  is  the  "Vision  of  God  in  an  undefined  and 
obscure  manner;"  as  an  object  that  is  indistinctly  seen  in  the  morning  mist 
or  in  the  early  break  of  day. 

When,  however,  God  manifests  His  presence,  not  as  it  were  face  to  face 
as  the  blessed  see  Him  in  Heaven,  but  clearly  as  an  object  is  seen  in  the 
clear  dayhght,  and  not  in  sensible  form  but  as  spirit  to  spirit,  it  is  the 
fourteenth  degree  or  "The  admirable  manifestation  of  God."  St.  Ignatius 
was  favoured  by  God  with  frequent  experience  of  all  these  degrees,  and  in 
an  especial  manner  by  the  grace  of  the  last  named. 

The  fifteenth  degree  is  the  Beatific  Vision,  such  as  the  blessed  enjoy  in 
Heaven,  who  see  God  not  through  a  glass,  in  a  dark  manner,  but  face  to 
face,  not  as  now  in  part,  but  known  even  as  they  are  known.  (Alvarez  de  Paz, 
De  perfectione  vitce.) 

1  St.  John  iii.  8. 


INTRODUCTION.  455 


I 


detachment  from,  and  a  profound  contempt  for,  all 
earthly  things ;  and  whereas  this  must  be  manifested 
more  in  our  actions  than  in  our  words  and  feelings,  we 
must  during  this  part  of  the  Exercises  conceive  and 
form  strong  resolutions  to  practise  heroic  virtues, 
especially  entire  resignation  and  conformity  of  our 
will  to  the  will  of  God,  towards  which  end  St.  Ignatius 
directs  the  whole  Exercises. ^ 

4.  As  to  the  manner  of  meditating  in  this  part,  it 
is  quite  the  same  as  is  laid  down  in  the  meditations  on 
the  Life  of  Christ  in  the  preceding  parts,  considering 
in  each  mystery  the  persons,  the  words,  and  the  actions. 
However,  we  must  add  two  special  considerations  in 
each  point :  namely,  how  the  Divinity  which  during 
the  Passion  of  our  Lord  suspended  its  action  and  con- 
cealed itself  so  that  He  might  suffer  the  more,  now 
displays  itself  by  real  and  most  holy  miraculous  effects  ; 
and  secondly,  how  He  fulfils  the  offices  of  a  true  friend, 
consoling,  teaching,  and  encouraging  His  disciples. 
These  will  help  to  enkindle  His  love  in  us  and  to  unite 
us  more  closely  and  firmly  with  Himself. 

5.  In  the  Additions  the  following  changes  are  also 
to  be  observed :  First,  as  soon  as  we  awake,  we  must 
represent  to  ourselves  our  Lord  all  joyful  and  in  glory, 
thereby  to  excite  in  ourselves  sentiments  of  joy  and  love 
and  a  vehement  desire  to  do  all  we  can  to  please  and 
glorify  Him.  Secondly,  forgetting  our  own  miseries 
and  trials,  we  are  to  entertain  those  thoughts  which 
are  calculated  to  promote  spiritual  joy,  hopefulness, 
and  cheerful  peace ;  as  also  to  take  advantage  of  the 
light  and  of  the  sunshine  and  of  the  views  of  natural 
beauty,  and  the  like,  as  far  as  we  may  judge  them  to  be 
conducive  to  help  us  to  rejoice  in  our  Creator  and 
Redeemer. 

Lastly,  unless  it  be  a  time  of  fasting  and  abstinence, 

1  Suarez,  ix.  c.  vi.  §§  6,  7. 


456  THE  FOURTH    WEEK. 

we  remit  our  penances,  but  at  the  same  time  must 
be  careful  to  observe  the  rules  of  temperance  and 
moderation. 

6.  In  fine,  we  shall  best  secure  the  fruit  of  this 
closing  part  of  the  Exercises  by  cultivating  a  loving 
and  affective  presence  of  God ;  now  admiring  His 
infinite  perfections,  now  dwelling  on  His  goodness ;  at 
one  time  desiring  to  possess  Him,  at  another  protesting 
that  we  covet  nothing  but  to  praise  and  please  Him. 
It  is  thus  that  our  soul  becomes  transformed,  and  we 
may  reap  more  benefit  from  this  than  from  all  the  rest 
of  the  Exercises,  for  the  heart  of  man  is  like  wax  which 
much  more  easily  yields  to  an  impression  when  softened 
by  fire  than  when  it  is  impressed  by  a  cold  stamp  of 
iron. 

But  all  this  will  be  mere  grimace,  if  meanwhile  we 
foster  attachment  to  the  things  of  this  world,  for  unless 
our  hearts  are  purified  and  free  from  all  affection  for 
this  world  we  cannot  hope  that  they  can  ever  be 
inflamed  with  Divine  love. 

^  7.  Often  exercitants  experience  in  this  part  of  their 
retreat  great  aridity  and  desolation ;  either  because 
they  are  getting  fatigued,  or  because  they  find  the 
resolutions  which  they  are  only  beginning  to'  observe 
are  very  trying,  or  because  they  are  tempted  by  the 
devil,  who  by  these  means  wishes  to  frustrate  the  end 
of  these  meditations,  which  is  to  cheer  us  and  confirm 
us  in  our  election, ^  and  to  give  us  faciHty,  courage,  and 
strength  to  reduce  it  to  practice. 

1  Direct,  xxxvi. 


THE  RESURRECTION.  457 


THE   RESURRECTION.! 

The  glorious  Resurrection  of  our  Lord  and  His 
apparition  to  His  Blessed  Mother  will  afford  the  subject 
of  our  first  contemplation. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Our  Lord  expired  on  the  Cross,  and  His 
Body  was  laid  in  the  tomb,  but  His  Soul  descended 
into  Limbo,  where  He  freed  the  souls  of  the  just  therein 
detained.  On  the  third  day  He  resumed  His  now 
glorified  Body,  rose  from  the  dead,  and  appeared  to  His 
Mother. 

Prelude  2.  —  We  will  visit  in  turn  Limbo,  the 
sepulchre,  and  the  house  in  which  our  Blessed  Lady 
was  staying. 

Prelude  3. — Let  us  beg  that  we  may  have  real  devo- 
tion, and  rejoice  with  our  Blessed  Lord  and  our  Lady, 
and  may  daily  increase  in  solid  and  practical  love  of 
God. 

Point  I. — Why  did  our  Lord's  Soul  at  once  hasten 
to  Limbo  ?  (a)  To  follow  the  same  path  that  all  holy 
souls  of  the  patriarchs,  prophets,  and  righteous  had 
taken  before  Him  ;  but  mainly,  (/?)  to  comfort  them  and 
give  them  in  person  the  glad  news  that  the  redemption 
of  man  was  now  perfected,  and  that  their  imprisonment 
was  at  an  end.     Oh,  the  generous  and  loving  Heart  of 

1  "And  behold  there  was  a  great  earthquake.  For  an  Angel  of  the 
Lord  descended  from  Heaven  :  and  coming,  rolled  back  the  stone  and  sat 
upon  it.  And  his  countenance  was  as  lightning,  and  his  raiment  as  snow. 
And  for  fear  of  him  the  guards  were  struck  with  terror,  and  became  as  dead 
men.  And  the  Angel  answering,  said  to  the  women  :  Fear  not  you :  for  I 
know  that  you  seek  Jesus  who  was  crucified.  He  is  not  here,  for  He  is 
risen,  as  He  said.  Come  and  see  the  place  where  the  Lord  was  laid." 
(St.  Matt,  xxviii.  2—6. ) 


458  THE  FOURTH    WEEK. 

our  Lord !  His  first  thought  and  concern  is  to  console 
His  friends  and  make  them  the  sharers  of  His  joy  and 
happiness.  What  a  stupendous  change  does  His 
presence  produce  !  The  comparative  gloom  of  centuries 
flies  away  before  His  dazzling  beauty,  and  He  presents 
to  their  enraptured  gaze  the  Divine  Essence,  investing 
them  with  the  Beatific  Vision,  and  "  enlightened  them 
who  sat  in  darkness  and  in  the  shadow  of  death."  Let 
us  ponder  how  these  souls  adored,  praised,  and  poured 
out  their  thanksgiving  to  their  Divine  Deliverer.  Some 
had  been  detained  for  three  thousand  years  and  more, 
in  separation  from  God :  there  were  also  the  prophets 
and  patriarchs  who  had  foretold  the  coming  of  the 
Redeemer,  and  had  for  so  long  ardently  desired  it. 
And  now  the  happy  day  has  come,  the  gates  of  Heaven 
are  opened,  the  chains  of  sin  are  broken,  and  these 
holy  souls  are  free  to  grace  the  triumph  of  the  great 
Liberator.  Oh,  what  feeling  of  gratitude  and  love 
must  swell  their  souls.  Let  us  catch  the  infection,  and 
with  them  rejoice  and  thank  our  Lord  for  this  our 
glorious  redemption. 

Point  2. — Let  us  now  accompany  our  Lord  as 
He  l^ads  forth  these  souls  to  the  holy  sepulchre, 
to  show  them  His  dead  Body,  that  they  might  see 
how  much  it  cost  Him  to  redeem  us  and  in  His 
deep  wounds  the  depth  of  love  with  which  He 
loved  us. 

Then,  after  we  have  paused  once  more  to  see  the 
havoc  which  our  sins  have  wrought  in  His  adorable 
Body,  behold  He  reunites  His  Soul  to  it  and  rescues 
it  from  the  jaws  of  death,  and  fills  it  with  Divine  and 
glorified  life,  whilst  the  hosts  of  Heaven  gather  round 
it  in  adoration  as  it  rises  up  immortal  and  imperishable, 
and  adorned  with  heavenly  beauty  and  glory.  A  few 
moments  ago  it  was  black  and  blue  and  stained  with 
blood,  battered,  torn,  and  butchered,  stiff,  and  lifeless : 


THE   RESURRECTION.  459 

now  the  wounds  are  blazing  suns,  life  immortal  is  burst 
forth,  it  is  agile  and  impassible,  it  is  clothed  with 
majesty  and  absolute  sovereignty.  How  enraptured 
are  they  all  as  they  gaze  upon  this  awful  transfigura- 
tion. Truly,  Jesus  is  a  true  friend  to  make  His  friends 
so  truly  happy.  Well  then  let  us  love  Him,  let  us 
confide  in  Him.  Let  us  love  Him  and  banish  all  other 
love  which  is  not  loved  in  Him,  by  Him,  with  Him,  and 
for  Him  ;  for  He  is  alone  worthy  of  our  love  apparelled 
as  He  is  with  glory  and  Divine  beauty,  and  adorned 
with  those  Five  Wounds  which  He  still  retains  in  testi- 
mony of  His  love  for  us.  How  can  we,  if  we  have 
hearts  at  all,  withhold  a  particle  of  them  ?  Or  how  can 
we  admire  or  love  any  object  but  Him  ? 

Let  us  have  unbounded  confidence  in  Him,  for  He 
has  merited  for  us  that  we  too  shall  put  on  immortality 
and  incorruption,  and  so  too  shall  be  with  our  Lord 
for  ever.  Therefore,  let  us  take  courage  and  be 
determined  to  suffer  much  and  labour  hard  for  Him, 
inasmuch  as  we  are  sure  "if  we  sustain  with  Him, 
also  shall  we  reign," ^  and  in  proportion  as  we  shall 
share  in  His  labours,  shall  we  also  partake  of  His 
reward. 

Point  3. — Let  us  then  accompany  our  Lord  with 
His  glorious  retinue  on  His  visit  to  His  ever-Blessed 
Mother. 2  We  may  picture  her  all  afflicted  and  dis- 
consolate, retired  and  absorbed  in  prayer,  and  expect- 
ing with  a  lively  faith  and  unshaken   confidence  the 

1  "A  faithfvil  saying.  For  if  we  be  dead  with  Him,  we  shall  live  also 
with  Him  ;  if  we  suffer,  we  shall  also  reign  with  Him."  (2  Timothy  ii.  12.) 

3  Although  the  Scriptures  are  silent  as  to  the  apparition  to  our  Blessed 
Lady,  whilst  they  recount  the  various  manifestations  of  Jesus  to  the 
disciples,  Apostles,  and  to  the  holy  women,  St.  Ignatius  equivalently  asserts 
it,  and  observes  that  ' '  the  Scripture  supposes  that  we  have  intelligence  and 
sense,  as  it  is  written  :  Are  you  also  yet  without  understanding."  Father 
Alvarez  observes  that  it  rests  also  upon  an  unbroken  and  universal  tradition. 
Our  Lord  too  revealed  to  St.  Theresa  that  His  first  appearance  was  to  His 
Blessed  Mother. 


460  THE  FOURTH    WEEK. 

Resurrection  of  her  beloved  Child.  God,  who  dispenses 
His  graces  and  favours  according  to  our  confidence 
and  desires,  did  not  delay  to  comfort  her.  Oh,  what 
a  meeting  must  that  have  been  !  Oh,  what  over- 
powering consolation,  what  mutual  overwhelming  love  ! 
Surely  it  required  the  power  of  God  to  prevent  it  from 
proving  fatal  and  destroying  her  natural  life,  propor- 
tioned as  it  was  to  her  inexpressible  dolours,  and  also 
to  the  love  which  she  bore  to  Him.  Let  us  rejoice 
with  her,  and  congratulate  her,  and  take  heart  to  suffer 
now  and  to  be  faithful  to  our  resolutions,  that  later  we 
may  also  be  comforted. 

Let  us  make  the  three  colloquies,  one  to  our  Lady, 
one  to  our  Lord,  and  one  to  the  Eternal  Father,  and 
end  with  ''  Our  Father." 


THE   APPARITION   TO   MAGDALENE.i 

Commencement  and  preparatory  prayer  as  usual. 

Prehtde  i. — Mary  Magdalene  and  two  other  pious 
women,  taking  with  them  j^recious  ointments  and  spices, 
went  to  embalm  the  Body  of  our  Lord :  but  not  finding 
it  in  the  sepulchre,  they  beheld  instead  an  Angel  who 
gave  them    news    of    the   Resurrection.      Magdalene, 

1  "And  on  the  first  day  of  the  week,  Mary  Magdalene  cometh  early, 
when  it  was  yet  dark,  unto  the  sepulchre  ;  and  she  saw  the  stone  taken 
away  from  the  sepulchre.  .  .  .  But  Mary  stood  at  the  sepulchre  without, 
weeping.  Now  as  she  was  weeping  she  stooped  down  and  looked  into  the 
sepulchre  ;  and  she  saw  two  angels  in  white,  sitting  one  at  the  head,  and 
another  at  the  feet  where  the  Body  of  Jesus  had  been  laid.  They  say  to 
her  :  Woman,  why  weepest  thou  ?  She  saith  to  them  :  Because  they  have 
taken  away  my  Lord  :  and  I  know  not  where  they  have  laid  Him.  When 
she  had  thus  said,  she  turned  herself  back,  and  saw  Jesus  standing  ;  and 
she  knew  not  that  it  was  Jesus.  .  .  .  Jesus  saith  to  her,  Mary.  She 
turning  to  Him,  saith  to  Him,  Rabboni  (which  is  to  say,  Master).  Jesus 
saith  to  her  :  Do  not  touch  Me,  for  I  am  not  yet  ascended  to  My  P'ather." 
(St.  John  XX.  I — 17.) 


THE  APPARITION   TO   MAGDALENE.  461 

however,  continued  to  weep  and  search  here  and  there 
for  her  beloved  Master,  who  appeared  to  her  in  the 
dress  of  a  gardener. 

Prehcde  1. — Let  us  in  spirit  place  ourselves  at  the 
tomb  and  observe  what  passes. 

Prelude  3. — Let  us  beg  the  grace  of  spiritual  joy  and 
intense  love  of  our  Lord,  and  unbounded  confidence  in 
Him. 

Point  I. — These  three  pious  women  brought  aromatic 
spices  and  ointments,  and  iwent  with  great  anxiety  to 
embalm  the  Body  of  Jesus,  not  thinking  that  He  had 
arisen.  Let  us  admire  their  love  and  affection,  and 
constancy  towards  Him  even  after  death.  How 
delighted  is  God  with  those  who  are  faithful  in  His 
service,  not  only  when  comforted  and  strengthened  by 
special  graces,  but  also  in  desolation,  trials,  and  spiritual 
dryness. 

It  was  not  surprising  that  they  followed  our  Lord 
when  they  could  behold  Him,  saw  His  miracles,  heard 
His  sermons,  and  beheld  Him  greeted  as  the  Messiah : 
but  they  loved  Him  more  after  seeing  Him  die  in 
ignominy  and  amidst  the  mockery  and  blasphemies  of 
the  priests  and  people.  And  on  their  way  their  fidelity 
was  tried.  "Who  would  roll  back  the  stone  from  the 
mouth  of  the  grave  ? "  And  again,  they  feared  the 
soldiers,  who  might  debar  them  from  carrying  out  their 
design.  But  love  and  devotion  and  a  firm  will  to  do  this 
office  to  their  Divine  Master  overcame  every  difficulty,' 
and  God  rewarded  their  constancy:  for  they  found 
that  the  soldiers  had  fled,  the  stone  was  rolled  back, 
and  instead  of  the  Body  they  beheld  an  Angel,  who 
gave  them  the  joj^ful  news  of  the  glorious  Resurrection. 
Let  us  learn  to  expect  many  difficulties  in  our  way,  but 
also  many  graces  whereby  to  overcome  them.  Thus 
during  these  Exercises  we  have  planned  out  a  line  of 
life  in  imitation  of  the  example  of  our  Blessed  Lord,  a 


462  ♦  THE  FOURTH    WEEK. 

life  of  detachment,  of  constant  mortification,  and  of  zeal 
to  promote  in  ourselves  and  in  others  the  praise,  service, 
and  glory  of  God.  These  are  our  fragrant  ointments 
and  spices.  But  the  devil  and  self-love  and  our  own 
faint-heartedness  will  cry  out  within  us,  "  Who  will  roll 
back  the  stone  ?  "  To  these  will  be  added  worldly 
respects,  jeers  of  companions,  the  example  of  the  luke- 
warm— all  these,  too,  are  the  big  stone  which  must  be 
rolled  back!  But  let  us  imitate  the  pious  women,  let 
us  persist,  and  the  Almighty  will  roll  back  the  stone ! 
Let  us  seriously  and  resolutely  stand  to  our  election, 
and  to  the  resolutions  which  by  His  grace  we  have 
made,  and  He  will  do  the  rest :  for  He  is  faithful,  and 
will  not  suffer  us  to  be  tempted  above  our  strength.^ 

Point  2. — The  women,  affrighted,  ran  to  inform  the 
Apostles.  Then  Magdalene  hastened  back  to  the  tomb, 
and  tarried  about  shedding  bitter  tears  for  the  absence 
of  the  Sacred  Body,  which  she  thought  was  stolen; 
again  and  again  she  went  and  looked  into  the  sepulchre. 
In  vain  the  two  angels  by  their  questions  strove  to 
comfort  her,  and  she  turned  aside  to  go  and  seek  the 
object  of  her  love.  Our  Lord,  in  the  garb  of  a  gardener, 
confronts  her,  and  at  once  she  begs  Him  to  inform  her 
where  they  have  put  the  corpse ;  He  reveals  Himself 
by  His  voice,  and  addresses  her  by  her  name  and 
displays  to  her  His  glorified  Humanity,  whilst  at  the 
same  time  He  fills  her  heart  with  joy  and  consolation 
in  reward  of  her  love  and  constancy.  Oh  !  the  generous 
love  and  bounty  of  our  Lord.  Let  us  fall  with  her  at 
His  feet  and  make  our  acts  of  adoration  and  of  love  of 
Him,  who  is  so  fond  of  us,  that  if  we  seek  Him  with 
love  and  perseverance,  He  will  come  to  visit  us  with 

1  "Let  no  temptation  take  hold  on  you,  but  such  as  is  human.  And 
God  is  faithful,  who  will  not  suffer  you  to  be  tempted  above  that  which  you 
are  able  ;  but  will  make  also  with  temptation  issue,  that  you  may  be  able 
to  bear  it."  (i  Cor.  x.  13.) 


THE  APPARITION  TO   MAGDALENE.  463 

His  consolations.  And  when  in  desolation  we  fancy  we 
have  lost  Him,  let  us  persevere  in  seeking  after  Him, 
and  we  shall  soon  find  Him. 

Point  3. — But  most  of  all,  we  must  throw  ourselves 
with  unbounded  confidence  upon  our  dear  Lord.  For  to 
whom  does  He  make  His  first  appearance  (after  that 
to  His  Blessed  Mother),  before  even  showing  Himself 
to  the  other  pious  women  or  to  the  Apostles  ?  And 
what  merit  had  she  to  be  thus  distinguished  above  the 
rest  ?  Had  she  not  been  a  sinner  in  the  city  ?  Was 
it  not  out  of  her  that  He  had  driven  seven  devils  ? 
Yet  she  is  singularly  beloved  and  specially  honoured  ! 
Our  Lord  had  forgiven  the  past ;  He  looks  only  at  what 
we  are,  not  at  what  we  have  been,  and  loves  most 
those  who  most  love  and  seek  Him.  Oh !  how  this 
should  enlarge  our  hearts  to  confide  in  Him  and  to  love 
and  serve  Him  !  He  will  receive  us  with  the  greater 
tenderness  if,  having  sinned  with  Magdalene,  we  imitate 
her  repentance.  We  will  then  offer  up  to  Him  a  firm 
resolution  to  love  and  serve  Him,  and  this  the  more 
faithfully,  the  greater  have  been  our  sins,  and  let  us 
beg  Him  to  increase  our  love  and  confidence. 

End  with  "■  Our  Father." 


464  THE  FOURTH    WEEK. 


THE  APPARITION  TO  THE  HOLY  WOMEN.^ 

Commencement  and  preparatory  pra5^er  as  usual. 

Preludff  I. — The  holy  women,  finding  the  tomb  open 
and  being  told  by  the  Angel  that  our  Lord  had  arisen, 
went  at  his  bidding  to  announce  the  glad  tidings  to  the 
Apostles.     On  the  way  our  Lord  appeared  to  them. 

Prelude  2. — Accompany  them  in  spirit  on  the  way, 
and  adore  our  Lord  with  them. 

Prelude/^. — Let  us  beg  a  share  in  the  love  and  in  the 
joy  of  these  pious  women. 

Point  I. — Our  Lord  did  not  appear  to  the  women 
when  they  looked  into  the  sepulchre,  but  the  Angel 
bade  them  go  and  tell  the  Apostles  that  He  had  arisen. 
They  believed  and  promptly  obeyed,  and  as  they 
hurried  on  the  way  Jesus  met  them.  This  was  to  show 
us  the  reward  which  God  attaches  to  lively  faith  and 
obedience.  Let  us  learn  to  regard  all  Superiors  in  a 
spirit  of  faith  as  holding  the  place  of  God,  and  to  carry 
out  promptly  and  cheerfully  the  orders  which  they  give 
us,  and  thus  we  shall  secure  the  signal  favour  of  God 
and  a  special  blessing  on  all  we  do.  To  hear  willingly, 
to  take  counsel,  and  humbly  submit  our  judgment,  is 
sure  to  be  rewarded  with  a  clear  illustration  how  to 
manage  and  to  act  in  even  most  difficult  matters. 

Point  2. —  The  endearing  manner  in  which  our  Lord  appears, 
— Jesus  met  them,  courteously  saluted  them,  and  bade 
them  take  courage  and  not  be  afraid.  How  consoled 
and  inflamed  with  love  were  they  to  see  a  God,  and  to 
be  greeted  by  Him.     When  will  that  happy  time  come 

1  "  And  they  went  out  quickly  from  the  sepulchre  with  fear  and  great 
joy,  running  to  tell  His  disciples.  And  behold  Jesus  met  them,  saying  : 
All  hail.  But  they  came  up  and  took  hold  of  His  feet,  and  adored  Him. 
Then  Jesus  said  to  them  :  Fear  not.  Go  tell  My  brethren  that  they  go  into 
Galilee,  there  they  shall  see  Me."  (St.  Matt,  xxviii.  8—10.) 


THE   APPARITION   TO   THE  HOLY    WOMEN.        465 

when  we  shall  be  practically  convinced  that  true  peace 
and  solid  happiness  are  only  to  be  found  in  God  ?  We 
see  it  in  the  saints,  whose  joy  and  tranquillity  were 
never  disturbed  amidst  worldly  adversity,  cruel  suffer- 
ings and  hardships,  because  Jesus  was  ever  present  to 
them,  and  they  felt  assured  of  His  love  and  protection. 
If  we  do  not  experience  these  effects,  is  it  not  because 
we  do  not  serve  Him  thoroughly  and  are  negligent  and 
lukewarm  ?  Let  us  make  the  colloquy  which  our  hearts 
will  suggest. 

Point  3. — The  Message. — "  Tell  My  brethren  to  go  into 
Galilee,  there  they  shall  see  Me."  They  had  abandoned 
Him  in  His  Passion,  ran  away  or  denied  Him,  they 
lend  an  incredulous  ear  to  Magdalene,  and  regarded  her 
news  as  the  dreams  and  imaginings  of  a  woman ;  and 
one  would  naturally  suppose  that  our  Lord  would  cease 
to  care  for  them,  or  that  His  message  would  be  one  of 
reproach  for  their  ingratitude,  cowardice,  and  incre- 
dulity, but  no  !  it  was  a  message  of  kindness,  of  news 
that  He  had  arisen,  and  of  a  promise  to  meet  them. 
He  calls  them  His  brothers,  to  give  them  courage  and 
to  show  that  He  still  loves  them.  Let  us  admire  Him 
for  His  benignity,  and  thank  Him  for  the  honour  done 
to  us  in  making  us  His  brothers,  and  let  us  determine 
to  prove  ourselves  worthy  of  it. 

End  with*' Our  Father." 


EE 


466  THE  FOURTH   WEEK. 


THE   APPARITION   TO   THE   DISCIPLES 
GOING   TO   EMMAUS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Two  disciples,  on  their  way  to  Emmaus, 
were  discoursing  on  the  late  sad  events  when  they  were 
overtaken  by  a  person  who  joined  in  their  conversation. 
On  arriving  at  the  inn  He  sat  with  them  at  table,  and 
at  length  they  recognized  Him  to  be  Jesus  by  the 
breaking  of  bread. 

Prelude  2. — Let  us  picture  the  road  of  seven  miles, 
the  inn,  and  the  supper. 

Prelude  3. — Let  us  beg  our  Lord  to  be  our  comfort 
in  our  sadness  and  trials. 

Point  I. — Let  us  reflect  on  the  gloom  and  distress  of 
the  disciples  at  witnessing  the  rage  of  the  priests  and 
people  against  the  followers  of  the  Divine  Master  whom 
they  had  crucified.  How,  oppressed  with  anguish  and 
disappointment  at  the  loss  of  Him  whom  they  had 
looked  upon  as  the  Redeemer  of  Israel,  they  had 
given  up  all  hopes,  as  He  had  been  buried  nearly  three 
days,  and  they  heard  no  more  of  Him.  How  often 
does  our  Lord  act  thus  with  those  who  love  Him  ? 
They  seem  deprived  of  all  lights,  of  all  spiritual 
comforts,  and  of  all  signs  of  His  presence ;  and  conse- 

1  "  And  behold,  two  of  them  went  the  same  day  to  a  town  which  was 
sixty  furlongs  from  Jerusalem,  named  Emmaus.  And  they  talked  together 
of  all  these  things  which  had  happened.  And  it  came  to  pass  that  while 
they  talked  and  reasoned  with  themselves,  Jesus  drawing  near,  went  with 
them.  But  their  eyes  were  held  that  they  should  not  know  Him,  And 
He  said  to  them.  What  are  these  discourses  that  you  hold  one  with  another 
as  you  walk  and  are  sad  ?  .  .  .  Then  He  said  to  them,  O  foolish  and  slow 
of  heart  to  beUeve  in  all  things  which  the  prophets  have  spoken.  Ought 
not  Christ  to  have  suffered,  and  so  to  enter  into  His  glory  ?  .  .  .  And  their 
eyes  were  opened  and  they  knew  Him,  and  He  vanished  out  of  their  sight." 
(St.  Luke  xxiv.  13—31.) 


THE  DISCIPLES   GOING   TO   EMMAUS.  467 

quently  are  depressed,  fearing  that  they  have  lost  God 
and  His  grace,  and  suffer  faintness,  desolation,  and 
aridity.  Yet  it  is  just  then  that  He  is  nearest  them. 
It  is  the  trial  which  He  allows  to  His  servants  when 
He  intends  to  confer  some  great  grace  upon  them. 
Let  us  learn  in  such  cases  to  be  patient,  to  humble 
ourselves,  and  to  pour  out  our  hearts  more  fervently  in 
converse  with  Him  as  did  these  disciples,  and  foster  a 
more  lively  confidence  in  Him. 

Point  2. — The  dispositions  which  our  Lord  required 
in  His  disciples  before  making  Himself  known  to  them 
were :  first,  that  they  should  disclose  to  Him  their 
melancholy  and  their  languishing  faith ;  secondly,  by 
His  discourse  He  stirs  up  their  faith  and  rouses  up 
their  fervour  and'  devotion  ;  thirdly.  He  excites  their 
earnestness  and  charity  by  pretending  that  He  would 
leave  them.  So  if  we  have  grown  cold  in  the  service 
of  God,  we  should  seek  succour  and  advice  from  our 
spiritual  director,  we  should  meditate  on  things  eternal, 
and  use  sweet  violence  with  God  to  come  and  remain 
with  us  by  constant  and  persevering  prayer. 

Poi7it  3. — The  disciples  knew  Him  in  the  blessing  of 
bread.  As  it  is  commonly  supposed,  He  rewarded  them 
with  a  view  of  His  glory  and  gave  them  Holy  Com- 
munion. If  we  approach  with  faith,  confidence,  love, 
and  desire  to  this  Holy  Sacrament,  we  too  shall  quickly 
find  that  we  shall  know  our  Lord  ever  more  clearly  and 
shall  also  love  Him  more  dearly. 

End  with  "  Our  Father." 


468  THE   FOURTH    WEEK. 


THE   APPARITION    TO   THE    DISCIPLES    IN 
THE   SUPPER-ROOM.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — When  all  the  Apostles,  except  Thomas, 
were  gathered  together  and  were  scared  with  fear,  Jesus 
appeared  in  their  midst,  and  imparted  to  them  the  Holy 
Ghost,  together  with  the  power  to  forgive  sins. 

Prelude  2. — 'Let  us  put  ourselves  in  spirit  in  that 
famous  Cenacle,  &c. 

Prelude  3. — Let  us  beg  grace  to  appreciate  the  good- 
ness and  mercy  of  our  Lord. 

Point  I. — The  disciples  were  all  together,  united  by 
holy  charity  with  our  dear  Lord  and  with  each  other ; 
it  is  to  such  that  He  loves  to  come,  and  wherever  He 
is  there  He  gives  also  peace  and  comfort.  But  whoever 
is  not  animated  by  fraternal  charity,  is  a  stranger  to 
peace  even  with  himself,  for  Jesus  is  not  in  him. 
Hence  let  us  study  to  preserve  and  promote  union  and 
charity,  to  fly  from  special  attractions  and  aversions, 
and  from  backbiting  and  detraction ;  and  to  be  gentle, 
meek,  forgiving,  and  self-sacrificing.  A  house  wherein 
charity  prevails  is  a  heaven,  but  where  it  is  absent  it  is 
a  hell.  At  all  cost  to  self  and  to  our  own  feelings  we 
must  cultivate  charity. 


1  "  Now  when  it  was  late  that  same  day,  the  first  of  the  week,  and  the 
doors  were  shut,  where  the  disciples  were  gathered  together  for  fear  of  the 
Jews,  Jesus  came  and  stood  in  the  midst  and  said  to  them,  Peace  be  to 
you.  And  when  He  had  said  this,  He  showed  them  His  hands  and  His 
side.  The  disciples  therefore  were  glad,  when  they  saw  the  Lord.  He 
said  therefore  to  them  again.  Peace  be  to  you.  As  the  Father  hath  sent 
Me,  I  also  send  you.  When  He  had  said  this,  He  breathed  on  them,  and 
said  to  them,  Receive  ye  the  Holy  Ghost  ;  whose  sins  you  shall  forgive, 
they  are  forgiven  them,  and  whose  sins  you  shall  retain,  they  are  retained." 
(St.  John  X.X.  19—23.     Comp.  St.  Luke  xxiv.) 


THE  DISCIPLES  IN   THE  SUPPER-ROOM.  469 

Point  2. — As  yet  they  are  incredulous  and  slow  to 
believe  that  our  Lord  has  risen.  He  does  not  reprimand 
them,  but  actually  condescends  to  show  them  His  hands 
and  feet  and  side,  not  only  to  give  them  a  palpable 
sign  of  His  Resurrection,  but  also  to  gently  reprove 
them  for  so  soon  forgetting  His  love  for  them.  Let 
us  picture  the  tenderness,  love,  and  joy  with  which 
the  sight  inspired  them,  and  with  what  ecstasy  they 
gazed  upon  His  blazing  Wounds  ;  devoutly  kissed  them 
and  wet  them  with  their  hot  tears.  Picture  Him  as 
He  shows  each,  and  the  words  of  love  which  He 
breathes  at  the  same  time.  Oh  !  let  us  show  Him  our 
hands  and  hearts  in  return — not  the  hands  only,  in  the 
pulpit  or  confessional,  or  visiting  the  sick,  or  in  other 
external  duties,  which  may  be  prompted  by  ambition, 
interest,  rivalry,  or  vanity,  but  also  our  hearts  by  our 
good  and  pure  intentions,  by  fidelity  in  prayer,  by 
practical  love  of  Him,  and  by  scrupulous  observance 
of  all  our  holy  rules,  and  especially  by  conquering 
ourselves  in  whatever  is  repugnant  to  our  human 
nature  ;  our  love  of  Him  will  progress  by  how  much  we 
do  violence  to  our  own  selves. ^ 

Point  3. — Jesus  breathed  upon  them  and  imparted 
the  Holy  Ghost  to  them,  and  with  the  same  commission 
which  He  had  from  His  Father  does  He  also  com- 
mission them.  Let  us  reflect  in  what  manner  He  was 
sent.  He  was  sent  in  poverty  and  in  contempt,  was 
persecuted,  and  died  in  ignominy  and  sorrow,  and  in 
this  manner  He  wrought  the  redemption  of  the  world. 
The  disciple  must  not  be  above  the  Master,  wherefore 
let  us  be  well  persuaded  that  to  convert  and  save  souls, 
we  too  must  suffer  much,  must  suffer  persecutions  and 
affronts,  must  sacrifice  reputation  and  ease,  and,  if  need 
be,  even  life  itself. 

And  what  a  comfort  and  honour  it  should  be  to  us 

1  "  Tantum  proficies  quantum  tibi  ipsi  vim  intuleris."  (a  Kempis.) 


470  THE  FOURTH    WEEK. 

to  undergo  all  this  when  we  see  that  we  are  treated 
like  our  dear  Lord  !  If  we  had  a  real  and  lively  faith, 
with  what  courage  and  joy  this  thought  would  inspire 
us. 

Let  us  beg  most  earnestly  of  our  Lord  that  H"i  will 
give  us  this  spirit  and  courage,  and  let  us  offer  our- 
selves to  suffer  any  hardship  for  His  sake,  Da  quodjubes 
et  jiihe  quod  vis. 

Making  a  fervent  colloquy,  let  us  end  with  "  Our 
Father." 


THE   APPARITION   TO   THE   DISCIPLES 
AND   ST.  THOMAS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — On  the  eighth  day  after  His  Resurrection,, 
when  Thomas  was  with  the  other  Apostles,  Jesus- 
appears  and  bids  Thomas  to  test  His  Wounds  :  upon 
which  he  confesses  his  fault,  and  thus  repairs  the 
scandal  which  he  had  given. 

Prelude  2. — Let  us  in  spirit  place  ourselves  in  the 
Cenacle. 

Prelude  3. — Let  us  beg  a  spirit  of  docility  to  God's 
holy  inspirations. 

Point  I. — We  know  not  the  reason  of  the  Apostle's 
absence ;  but  whatever  it  was  it  cost  him  dear,  as  he 
lost  the  visit  of  our  Lord,  and  fell  into  the  sin  of 
incredulity.     This  should  teach  us  to  adhere  to  disci- 

i  "After  eight  days  again  His  disciples  were  within,  and  Thomas  with 
them.  Jesus  cometh,  the  doors  being  shut,  and  stood  in  tlie  midst,  and 
said  :  Peace  be  to  you.  Then  He  sailh  to  Thomas  :  Put  in  thy  finger 
hither,  and  see  My  hands,  and  bring  hither  thy  hand  and  put  it  into  My 
side  ;  and  be  not  faithless,  but  believing.  Thomas  answered  and  said, 
My  Lord  and  my  God.  Jesus  saith  to  him  :  Because  thou  hast  seen  Me^ 
Thomas,  thou  hast  believed  :  blessed  are  they  who  have  not  seen,  and  have 
believed."  (St.  John  xx.  26 — 29.) 


THE  DISCIPLES  AND  ST.  THOMAS.  471 

pline  and  great  fidelity  in  all  public  duties.  Further, 
it  should  show  us  the  necessity  of  great  circumspection, 
for  from  small  matters  and  imperfections,  dismal  con- 
sequences may  ensue.  Thus,  from  his  absence  from 
the  rest  Thomas  fell  so  shamefully,  and  was  on  the 
point  of  losing  his  faith  and  all  the  merit  of  his  apostle- 
ship.  We  may  begin  with  a  certain  negligence  and 
infidelity  in  our  service  of  God ;  thence  we  proceed 
with  our  eyes  open  to  commit  deliberate  venial  sins, 
and  afterwards  may  end  by  mortal  sin.  Another  lesson 
we  ought  to  take  to  heart  is  to  perform  our  spiritual 
duties  in  due  time,  and  as  far  as  possible  with  the  rest 
of  the  community.  Woe  to  us  if  we  spend  that  time  in 
study,  chatting,  or  sleeping  !  By  so  doing  we  not  only 
shall  lose  those  visits  with  which  our  Lord  is  wont  to 
reward  the  faithful  and  fervent,  but  we  shall  expose 
ourselves  to  some  considerable  faults  owing  to  the 
withdrawal  of  grace.  We  sometimes  are  surprised  that 
we  have  no  feeling  of  fervour  or  devotion,  and  our 
spiritual  duties  are  performed  in  coldness  and  aridity, 
and  it  seems  as  if  our  Lord  had  turned  His  face  from 
us ;  perhaps  it  comes  from  not  performing  them  in 
proper  time,  from  interrupting  or  contracting  them, 
and  if  so,  let  us  apply  a  remedy  at  once,  and  thus 
endeavour  to  merit  the  visits  of  our  Lord. 

Point  2. — After  persisting  in  his  incredulity  for  eight 
days,  Thomas  was  with  the  rest,  and  our  Blessed  Lord 
appears  again,  and  with  Him  He  brings  peace  :  and  in 
His  infinite  gentleness  and  condescension  bids  Thomas 
to  test  His  W^ounds  and  not  be  so  incredulous.  He 
comes  on  purpose  to  comfort  and  strengthen  His 
undeserving  Apostle.  He  will  not  let  him  perish. 
St.  Thomas,  amazed  and  reclaimed,  threw  himself  at 
His  feet,  and  made  his  profound  act  of  faith.  Oh  ! 
how  often,  very  often  has  our  Lord  shown  this  con- 
descension and  mercy  to  us — how  many  illustrations  of 


472  THE  FOURTH    WEEK. 

mind,  how  many  aspirations  of  heart,  has  He  sent  to 
us.  How  many  miracles  of  grace  has  He  wrought  in 
our  souls,  to  put  us  and  keep  us  in  the  sure  way  of 
salvation  !  Let  us  contemplate  this  our  good  Lord ; 
let  us  kiss  His  Wounds,  let  us  press  His  Blessed  Heart, 
and  let  us  protest  our  fidelity  for  the  future,  for  He 
alone  shall  be  our  Lord  and  our  God. 

Point  3. — Jesus  says,  **  Blessed  they  who  have  not 
seen,  but  have  believed."  This  is  a  great  maxim  of 
spiritual  life ;  not  to  be  guided  by  outward  considera- 
tions, and  by  the  judgment  of  the  senses,  for  such  are 
spiritually  blind,  but  rather  by  the  spirit  of  faith,  which 
is  the  argumentiim  non  apparenfium.  Do  we  direct  ourselves 
by  the  principles  of  holy  faith  in  our  functions,  resolu- 
tions, and  conduct,  or  only  according  to  our  fancy  and 
genius,  or  according  to  human  and  worldly  motives  ? 
If  ordered  anything  by  our  Superiors,  do  we  consider  it 
a  wrong  done  to  us,  or  complain  that  it  will  discredit 
us,  or  that  it  goes  against  our  humour,  convenience, 
and  ease  ?  We  are  always  on  a  precipice,  and  liable 
to  fall,  if  we  do  not  cultivate  the  spirit  of  holy  faith, 
and  act  from  supernatural  motives.  For  in  super- 
natural life  we  have  seen  that  we  must  suffer,  and 
suffer  much :  and  mere  natural  motives  are  quite 
insufficient  to  enable  us  to  persevere  in  it.  It  is  only 
by  acting  for  the  love  of  God  that  we  shall  lay  up 
stores  of  merit,  and  shall  enjoy  even  on  earth  an 
unspeakable  beatitude. 

End  with  colloquy  and  **  Our  Father." 


THE  APOSTLES   ON  LAKE  TIBERIAS.  473 


THE   APPARITION    TO    THE   APOSTLES    ON 
LAKE   TIBERIAS.i 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Peter  and  John  and  the  other  disciples 
were  engaged  in  fishing  in  the  Sea  of  Tiberias,  when 
Jesus,  on  the  shore,  makes  Himself  known  to  them  by 
the  miraculous  capture ;  they  hasten  to  throw  them- 
selves at  His  feet ;  He  invites  them  to  eat,  and  enter- 
tains them. 

Prehide  2. — Let  us  picture  the  scene,  and  hear  and 
note  all  that  transpires. 

Prelude  3. — Let  us  beg  the  grace  to  rejoice  at  the 
goodness  of  our  Lord,  who  shows  Himself  our  com- 
panion, and  helps  us  in  all  circumstances  of  life. 

Point  I. — The  Apostles  had  laboured  all  night  to  no 
purpose,  when  our  Lord  appeared  and  bade  them  cast 
their  net  on  the  right  of  their  boat,  and  it  was  found 
at  once  full  of  fish.  John,  the  clean  of  heart,  saw  it 
was  Jesus,  and  told  Peter.  Jesus  by  this  miracle  would 
show  them  that,  as  He  was  going  to  make  them  fishers 
of  men,  the  two  dispositions  which  would  be  required 
of  them  to  secure  success,  were  diffidence  in  themselves 
and  absolute  confidence  in  Him.  These  two  virtues 
are  necessary  to  secure  the  blessing  of  God,  and  without 

1  "And  they  went  forth  and  entered  into  the  ship  :  and  that  night  they 
caught  nothing.  But  when  the  morning  was  come  Jesus  stood  on  the 
shore  :  yet  the  disciples  knew  not  that  it  was  Jesus.  Jesus,  therefore,  said 
to  them  :  Children,  have  you  any  meat?  They  said  to  Him  :  No.  He 
said  to  them  :  Cast  the  net  on  the  right  side  of  the  ship,  and  you 
shall  find.  They  cast,  therefore  :  and  now  they  were  not  able  to  draw 
it  for  the  multitude  of  fishes.  .  .  .  Jesus  saith  to  them  :  Bring  hither  of  the 
fishes  which  you  have  now  caught.  Simon  Peter  went  up  and  drew  the 
net  to  land,  full  of  great  fishes,  one  hundred  and  fifty-three.  .  .  .  Jesus 
saith  to  them  :  Come  and  dine  :  and  none  of  them  who  were  at  meat 
durst  ask  Him,  Who  art  Thou  ?  knowing  that  it  was  the  Lord."  (St.  John 
xxi.  3-13.) 


474  1'HE  FOURTH    WEEK. 

that  blessing  all  our  labour  and  talents  are  quite  useless  : 
"  God  alone  can  give  the  increase."^  From  Him  alone 
can  we  expect  success,  and  from  Him  must  we  strive 
to  obtain  it  by  living  a  holy  life,  by  prayer,  by  acting 
with  a  pure  intention.  It  is  not  by  talents,  nor  by 
brilliant  discourses,  nor  by  making  a  great  show  that 
souls  are  to  be  gained  to  God.  Let  us  convince 
ourselves  of  this. 

Point  2. — Our  Lord  invites  them  to  come  and  eat : 
and  He  took  into  His  blessed  hands  bread,  and  gave  to 
them,  and  fish  in  like  manner.  Oh,  the  goodness,  the 
humility,  the  thoughtfulness  of  our  sweet  Lord,  in  His 
friendly  and  familiar  treatment  of  these  poor  fishermen  ! 
As  long  as  we  are  labouring  for  souls  we  are  like 
fishermen  on  the  sea,  filled  with  anxiety,  overwhelmed 
with  labours,  and  pressed  by  cares  and  works  of  charity, 
and  when  this  is  over  we  must  go  to  shore,  to  some 
convenient  place  with  Jesus,  to  look  to  ourselves  and 
resume  new  strength,  lest  whilst  preaching  to  others 
we  become  ourselves  castaways.  We  must  so  devote 
ourselves  to  our  neighbours  as  not  to  forget  ourselves 
or  neglect  the  care  of  our  own  souls ;  and  by  prayer 
and  interior  exercises  must  obtain  from  Jesus  that  food 
of  solid  virtues  without  which  all  labour  for  our  neigh- 
bours would  be  inefifectual. 

Point  3. — Then  our  Lord  addressed  Peter ,2  putting 

1  "  I  have  planted,  Apollo  watered,  but  God  gave  the  increase.  There- 
fore neither  he  that  planteth  is  anything,  nor  he  that  watereth  ;  but  God 
that  giveth  the  increase."  (i  Cor.  iii.  6,  7.) 

2  "When  therefore  they  had  dined,  Jesus  saith  to  Simon  Peter  :  Simon, 
son  of  John,  lovest  thou  Me  more  than  these?  He  saith  to  Him  :  Yea, 
Lord,  Thou  knowest  that  I  love  Thee.  He  saith  to  him  :  Feed  My 
lambs.  He  saith  to  him  again:  Simon,  son  of  John,  lovest  thou  Me? 
He  saith  to  Him  :  Yea,  Lord,  Thou  knowest  that  I  love  Thee.  He  saith 
to  him  :  Be  a  shepherd  to  My  lambs.  He  saith  to  him  a  third  time  : 
Simon,  son  of  John,  lovest  thou  Me.  ...  He  said  to  Him :  Lord, 
Thou  knowest  all  things;  Thou  knowest  that  Llove  Thee.  He  said  to 
him  :  Feed  My  sheep."  (St. John  xxi.  15 — 17.) 


THE  APOSTLES   ON  LAKE  TIBERIAS.  475 

to  him  three  times  the  same  question,  and  asking  him 
if  he  loved  Him.  This  made  Peter  sad,  and  mistrustful 
of  himself,  for  it  brought  back  to  him  his  former 
presumption,  self-confidence,  and  fall,  but  yet  he  an- 
swered, "  Lord,  Thou  knowest  that  I  love  Thee."  Then 
our  Lord  gave  him  His  Divine  commission  of  feeder 
and  ruler  of  His  flock,  and  bade  him  to  follow  Him. 
At  once  Peter  definitely  left  all  else  and  followed 
Him.  So  those  called  to  the  sacred  ministry  have  their 
share  in  this  two-fold  commission.  They  have  to  feed 
the  flock  of  Christ  with  sermons,  with  the  sacraments, 
with  spiritual  instructions.  But  before  doing  so  we 
must  put  this  question  to  ourselves,  Do  we  love  God 
more  than  the  rest  ?  Have  we  true  and  solid  virtue, 
are  we  devout  and  fervent  more  than  ordinary  and 
common,  so  as  to  be  able  to  share  it  with  others  ? 
What  good  can  we  expect  to  produce  in  our  neighbours 
if  they  do  not  see  us  more  holy  than  themselves,  less 
attached  to  our  own  ease  or  interest,  less  irascible, 
impatient,  ambitious,  and  uncharitable  than  themselves  ? 
Wherefore  we  should  often  put  this  question  to  our- 
selves, "  Dost  thou  love  Me  more  than  these?"  And 
then  only  shall  we  be  worthy  apostles,  when  with  Peter 
we  can  say,  "Yea,  Lord,  Thou  knowest  that  I  love 
Thee."  Again,  that  we  may  produce  fruit  in  souls  we 
must  obey  the  call  to  follow  Christ.  We  have  made 
the  resolution  now,  and  we  have  made  it  often  before ; 
let  us  never  lose  sight  of  it  again.  Let  us  ever  have 
before  us  the  example  of  our  Lord,  and  how  He 
thought,  spoke,  and  acted  ;  and  in  every  circumstance 
of  life  let  us  copy  His  example. 

In  our  colloquy,  let  us  commence  with  our  Lord  and 
ask  Him  to  let  us  see  any  attachment  which  may  mar 
the  truth  that  we  love  Him  more  than  these,  and  to 
give  us  the  grace  to  root  it  out  of  our  souls,  and  also  to 
give  us  the  grace  to  resolve  and  to  persevere  in  the 


476  THE  FOURTH    WEEK. 

resolution  to   follow  Him,  whithersoever  He  may   be 
pleased  to  lead  us.     End  with  "  Our  Father." 


.^  THE    ASCENSION.i 

Commencement  and  preparatory  prayer  as  usual. 

Pvcliide  I. — After  our  Lord  had  spent  forty  days 
comforting  and  teachin^gJiis  Apostles,  He  met  them 
for  the  last  time  in  the  memttable  Cenacle  in  Jerusalem, 
to  eat  with  them  and  address  them  before  parting.  He 
then  led  them  to  Mount  Olivet,  and  in  their  presence 
He  was  taken  up  into  Heaven.  Two  angels  are  sent 
to  awaken  them  out  of  their  ecstasy,  and  to  inform 
them  that  He  will  come  again  to  judge  all  men,  as  they 
have  seen  Him  going  up  to  Heaven. 

Pvehide  2. — Let  us  place  ourselves  as  humble  specta- 
tors of  this  mystery. 

Prelude  3. — Let  us  pray  that  the  remembrance  of 
this  glor}^  may  give  us  courage  to  face  and  conquer 
every  difficulty. 

Point  I. — The  circumstances  preceding  the  Ascension. — 
JeMs  had  appointed  as  the  place  of  His  Ascension  the 
Mount  of  Olives,  not  Thabor,  to  teach  us  that  the  way 
to  Heaven  is  by  suffering  and  the  Cross ;  and  whether 
we  will  it  or  not,  we  must  of  necessity  pass  through 
these  trials  which  Providence  has  arranged  for  our 
sanctification.  Again,  He  begins  His  discourse  with 
His  disciples  by  reproaching  some  of  them  with  their 
slowness  of  belief  in  the  truth  of  His  Resurrection,  on 

1  "And  when  He  had  said  these  things,  while  they  looked  on,  He  was 
raised  up,  and  a  cloud  received  Him  out  of  their  sight.  And  while  they 
were  beholding  Him  going  up  to  Heaven,  behold  two  men  stood  by  them 
in  white  garments,  who  also  said,  Ye  men  of  Gahlee,  why  stand  you 
looking  up  to  Heaven?  This  Jesus  who  is  taken  up  from  you  into  Heaven, 
shall  so  come  as  you  have  seen  Him  going  into  Heaven."  (Acts  i.  9 — 12.) 


THE  ASCENSION.  ^yy 


the  evidence  of  those  who  had  seen  Him.  Let  us  take 
this  reproach  to  ourselves.  During  our  retreat  has  He 
not  often  spoken  to  us  reproachfully,  either  by  Himself 
or  through  others  ?  This  may  be  bitter,  but,  if  we 
accept  it,  it  brings  peace,  for  it  is  done  through  love — 
Ego  quosamo,  ■avguo'^ — and  we  must  accept  it  in  the  same 
loving  spirit. 

He  tells  them  that  they  shall  be  witnesses  to  Him 
in  Jerusalem  and  to  the  bounds  of  the  earth,  to  make 
known  to  men  what  He  had  done  and  suffered  out  of 
love  for  them,  and  to  inflame  their  hearts  with  love  for 
Him  in  return.  This  He  deserves  at  our  hands,  and 
if  we  have  a  spark  of  feeling,  of  love,  or  gratitude,  we 
should  labour  to  carry  out  this  cornj^^sion,  by  sacri- 
ficing our  lives  to  promote  the  glgry^of  God,  and  to 
make  known  to  the  world  the  nc^^y,  the  merit,  the 
goodness,  and  mercy  of  Jesus  Chrrst.  On  this  and  to 
this  we  should  devote  all  our  words,  actions,  thoughts, 
nay,  our  lives  themselves.  This  we  ought  to  do  the 
more  earnestly  in  order  to  repair  for  our  past  coldness 
and  indifference.  Let  us  admire  the  gentleness  and 
love  which  He  displays  to  all  as  He  sits  with  them  at 
table,  and  the  humility  and  condescension  which  by 
His  example  He  inculcates.  He  who  is  in  the  pcmes- 
sion  of  infinite  glory  and  is  shortly  to  manifest  it, 
appears*  amongst  them  without  any  outward  sign  of 
it.  Oh,  what  a  lesson  for  us  to  hide  the  graces  and 
gifts  of  God,  to  be  humble,  affable,  and  unassuming  in 
our  intercourse  with  others. 

Point  2. — The  manner  of  His  Ascension. — When  they 
had  all  reached  the  top  of  Olivet,  He  cast  His  eyes 
upon  them  to  give  them  the  last  farewell,  and  lifted 
His  hands  to  bless  them,  and  began  to  ascend  into 
the  air,  whilst  His  Mother  and  the  Apostles  and 
disciples     gazed     in    silent    wonder    on    His    Sacred 

•   1  Apoc,  iii.  19. 


478  THE  FOURTH    WEEK. 

Humanity,  which,  as  it  rose  towards  Heaven,  blazed 
far  brighter  than  the  sun,  until  at  length  a  cloud 
gaj:hered  under  His  feet  and  cut  Him  off  from  their 
sight.  Let  us  ponder  the  mixed  feelings  which  took 
possession  of  their  souls.  Admiration  of  His  beauty 
and  glory,  intense  love  of  His  goodness,  joy  at  the  sight 
of  His  triumph,  and  sorrow  for  His  departure.  Oh, 
what  a  dreary  thing  does  all  this  world  appear  to  them 
without  Jesus  in  it !  So  it  should  be  with  us.  If  we 
have  not  Jesus  with  us,  God  help  us !  but  if  we  have 
Him,  what  should  we  care  for  all  else  in  the  world? 
Henceforth  let  our  conversation  be  in  Heaven,  and  let 
us  care  but  for  one  thing  on  earth,  and  that  is  to  make 
Him  known,. 'graised,  and  loved,  despite  hardships, 
persecutions,  and  death  itself. 

Having  asce^dld  to  Heaven,  He  flings  open  the 
gates  for  the  first  time,  and,  amidst  the  acclamations  of 
the  angelic  hosts,  He  takes  possession  of  the  Kingdom 
which  He  has  purchased  for  us  at  the  price  of  His 
Most  Precious  Blood  and  infinite  merits.^  Oh,  let  us 
congratulate  our  sweet  Lord  and  offer  Him  our  whole 
hearts,  protesting  that  henceforth  He  shall  be  the  onty 
object  of  our  love  in  life  and  death. 

,  Point  3. — Whilst  the  disciples  stood  with  eyes  and 
hearts  raised  in  ecstasy  towards  the  object  which  they 
had  lost,  two  angels  were  despatched  by  our  Lord  to 
remind  them  that  in  due  time  He  would  return  as  they 
had  seen  Him  go,  and  in  the  Day  of  Judgment  He 
would  come  for  them,  would  glorify  them  in  body  and 
soul,  and  would  take  them  to  share  with  Him  His 
everlasting  glory.  Wherefore,  sustained  by  this  cheering 

1  "  Life  up  your  gates,  O  ye  princes,  and  be  ye  lifted  up,  O  eternal  gates  ; 
and  the  King  of  glory  shall  enter  in.  Who  is  this  King  of  glory  ?  The 
Lord  who  is  strong  and  mighty,  the  Lord  mighty  in  battle.  Lift  up 
your  gates,  O  ye  princes,  and  be  ye  lifted  up,  O  eternal  gates  ;  and  the 
King  of  glory  shall  enter  in,  V^ho  is  this  King  of  glory  ?  The  Lord  of 
hosts,  He  is  the  King  of  glory."  (Psalm  xxiii.  7 — 9.) 


THE  JOYS  OF  HEAVEN.  479 

hope  for  the  loss  they  had  experienced,  they  returned 
in  great  joy  to  Jerusalem. 

Such,  too,  must  be  our  comfort  amidst  all  the 
fatigues,  hardships,  and  sufferings  in  the  service  of 
God.  The  joyful  day  will  dawn  when  our  Lord  will 
come  for  us,  and  will  say  to  us,  "  Well  done,  good  and 
faithful  servant ;  enter  into  the  joy  of  thy  Lord." 

Let  us » make  our  colloquies  and  end  with  "Our 
Father." 


THE  JOYS   OF   HEAVEN. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  place  ourselves  in  spirit  in  those 
realms  of  bliss. 

Prelude  2. — Let  us  beg  an  earnest  desire  to  attain 
a  share  in  the  glory  of  the  saints,  and  the  grace  so  to 
live  that  we  may  secure  it. 

Pomt  I. — In  Paradise  there  is  absence  of  all  evil. 
Over  its  gates  is  written,  '*  Here  there  is  no  death, 
wailing,  or  sorrow,"  &c.  When  we  enter  there,  there 
is  an  end  of  trouble,  hardships,  anxieties,  fears,  adver- 
sities, pains,  and  persecutions.  There  God  will  dry  up 
our  tears  and  will  welcome  us.  Let  us  as  we  contem- 
plate this,  resolve  to  be  patient  and  desire  to  suffer 
much  in  this  life  for  the  love  of  God,  knowing  that  the 
sufferings  will  soon  be  over,  but  the  reward  will  never 
end.  Oh,  blessed  sufferings  which  will  have  such  a 
reward !  Let  us  determine  at  all  costs  to  secure  it. 
If  on  this  earth  there  was  any  spot  where  all  evil  and 
misery  were  unknown,  everybody  would  go  through  fire 
and  water  to  secure-  it ;  and  shall  we  be  less  in  earnest 
when  it  is  a  question  of  Heaven,  and  when  at.  the  same 
time  at  such  a  small  cost  we  can  succeed  in  gaining  it  ? 
How  the  sacrifices  made  by  the  children  of  this  world 


48o  THE   FOURTH    WEEK. 

to  gain  a  little  short-lived  happiness  should  be  a 
stimulus  to  us  ! 

Point  2. — In  Paradise  there  is  the  possession  of  all 
good.  There  is  the  aggregate  of  every  kind  of  good^ 
and  all  enjoyed  in  the  highest  degree  of  perfection.  In 
this  world  the  goods  we  can  enjoy  are  few  and  scanty, 
and  often^  cannot  be  enjoyed  together,  as  they  are  incom- 
patible one' with  another,  and  through  the  defectiveness 
of  our  senses  and  faculties  the  pleasure  derived  from 
them  is  very  slight,  nay,  sometimes  it  ends  in  nausea 
and  disquiet,  whereas  in  Heaven  the  faculties  and 
powers  of  soul  and  body  will  be  so  strengthened  that 
they  will  be  able  to  enjoy  every  good,  and  with  such 
intense  rapture  and  transport,  that  we  shall  be  most 
perfectly  satisfied.  And  here  we  may  ponder  five 
classes  of  goods. 

(a)  The  place  itself,  magnificent,  delightful,  and 
sumptuous  beyond  all  imagination,  in  comparison  with 
which  the  beauty,  magnificence,  and  splendour  of  this 
world  will  seem  no  more  than  a  wretched  and  loathsome 
hovel,  and  stamped  with  squalor. 

(^)  The  delightful  company  and  society  of  the  elect, 
all  united  by  the  closest  bonds  of  glowing  love  and 
charity,  where  each  one's  happiness  adds  to  that  of 
all  the  rest,  and  the  glory  and  beauty  of  one  adds  to 
that  of  all  the  others. 

(y)  We  shall  enjoy  a  most  distinct  knowledge  of  all 
things  created. 

(8)  Our  glorified  bodies  will  be  gifted  with  bright- 
ness, agility,  impassibility,  and  immortality.   . 

(e)  Above  all,  we  shall  feast  on  the  sight  of  God  and 
on  His  love,  by  virtue  of  which  each  of  the  elect  can 
say,  "  I  possess  a  God,  and  in  Him  all  good  and  all 
sovereign  good."  Reflect  on  each  and  all  the  goods 
we  might  possibly  enjoy  in  this  world,  and  compare 
them  with  what  we  expect  to  possess  in  Heaven,  and 


THE  JOYS   OF  HEAVEN.  481 

how  truly  shall  we  be  able  to  say  with  St.  Ignatius : 
Quam  sordet  mihi  terra  cum  ccelmn  aspicio.  In  truth,  the 
world  is  a  liar.  It  makes  a  false  and  empty  show  and 
golden  promises;  it  pours  in  our  ears  words,  words; 
but  they  are  vox  et  praterea  nihil.  The  world  by  its 
wiles  and  flattery  leads  us  to  expect  great  things,  but 
gives  us  nothing,  or  at  most  but  little,  and  that  not  for 
long.  How  different  is  the  conduct  of  our  Lord,  who, 
like  a  sincere  and  true  friend,  promises  and  will  give  us 
all,  and  ''this  all  is  comprised  in  two  syllables," ^  Deus 
— **  God,"  in  whom  we  have  the  fulfilment  of  all  our 
desires.  Let  us  then  look  upon  all  things  in  this  world 
as  so  much  dirt,  deserving  of  our  disdain  and  contempt, 
and  cheerfully  deprive  ourselves  of  them.^ 

Point  3. — Its  possession  is  eternal.  What  transports 
of  bliss  will  be  ours,  on  reaching  that  harbour  of  peace, 
to  feel  it  is  for  ever,  and  never  can  be  lost ;  to  be  out  of 
all  danger ;  to  be  safe  ;  never  more  to  fear,  never  more 
evil,  never  more  anxiety  or  care :  Semper  cum  Domino 
crintus.  Let  this  thought  cause  us  to  fly  from  imper- 
fections and  evil  habits,  and  to  transform  the  whole 
tenour  of  our  lives.  If  we  are  to  put  on  the  new  man 
in  Heaven,  we  must  throw  off  the  old  man  in  this  life ; 
to  secure  this  eternal  peace,  we  must  use  violence  to 
ourselves  in  time. 

If  we  could  now  consult  the  saints  in  Heaven,  what 
counsel  would  they  give  us  but  that  which  by  His 
words  and  example  Jesus  Christ  has  given  us — now  to 
be  poor,  detached  from  all  things,  to  be  mortified  and 
humble.  The  more  we  excel  in  these,  the  greater  will 
be  our  glory  in  Heaven. 

End  with  "  Our  Father." 

1  St.  Augustine.  »  Hebrews  x.  34. 


FF 


482  THE  FOURTH    WEEK. 


ON   LOVE   FOR  JESUS   CHRIST. 

Commencement  and  preparatory  prayer  as  usual. 

Pf elude  I. — Let  us  imagine  our  Lord  striving  to  win 
the  hearts  of  men.  Some  by  the  motive  that  they  have 
offended  Him,  others  by  the  motive  of  His  love  for 
them,  and  others  by  His  own  loveliness. 

Prelude  2. — Let  us  beg  Him  to  set  us  on  fire  with 
love  for  Him. 

Point  I. — ^Because  we  have  offended  Him,  we  are 
bound  to  love  Him.  To  think  how  glorious  and  noble 
and  lovable  a  person  is  God  and  how  infinitely  good 
He  is ;  and,  on  the  other  hand,  how  blind,  mean,  and 
mad  one  has  been  to  have  offended  and  betrayed  Him, 
is  enough  to  torture  a  soul  and  to  overwhelm  it  with 
sorrow.  Now  let  us  reflect  how  we  have  treated  our 
Lord  till  now.  Let  us  see  Him  tied  to  the  pillar,  black 
and  blue  and  mangled.  How  many  cruel  stripes  have 
we  inflicted  on  that  beautiful  Body — how  my  sins 
have  wounded  Him  !  What  barbarous  creatures  we 
have  been  to  treat  Him  worse  than  a  dog !  What  can 
we  do  to  atone  for  this  cruelty  ?  The  child  who  in  a 
sally  of  passion  has  laid  hands  on  a  loving  mother,  on 
coming  to  himself  and  seeing  the  sad  effects  of  his 
anger,  is  inconsolable  in  his  grief,  and  strives  to  prove 
the  intensity  of  his  love  by  the  intensity  of  his  sorrow 
and  the  sacrifices  which  love  prompts  him  to  make  in 
reparation.  So  should  it  be  with  us.  We  have  greatly 
offended  Jesus  Christ,  and  that  for  a  long  time.  We 
were  blind  and  mad  to  be  so  ungrateful :  we  surely 
cannot  rest  satisfied  with  a  partial  love  in  return.  We 
must  love  more  than  others  and  more  intensely,  and 
must  love  the  more  ardently  the  greater  the  sins  by 
which  we  have  offended.     And  then  to  think  how  He 


ON   LOVE  FOR  JESUS  CHRIST.  483 

behaved  to  us  all  the  time  that  we  were  sinning  against 
Him  !  So  gentle,  so  patient,  nay,  actually  heaping  upon 
our  souls  fresh  and  signal  graces  at  the  very  time  we 
were  insulting  Him,  mercifully  seeking  after  us  whilst 
we  were  trying  to  escape  from  Him,  and  showing  His 
Wounds  by  and  for  us  inflicted  upon  Him  to  His 
Eternal  Father,  thereby  to  screen  us  from  the  punish- 
ments which  else  would  have  fallen  upon  us,  and  which 
we  most  richly  deserved.  Oh !  when  we  only  think  of 
this,  what  a  powerful  motive  does  it  not  become  to 
strive  to  blot  out  our  cruelty  and  black  ingratitude,  by 
trying  hard  to  love  Him  thoroughly  in  future.  While 
He  held  out  His  hand  to  embrace  us,  we  have  plunged 
the  dagger  into  His  blessed  Heart  and  nailed  His 
hands  to  the  Cross,  and  yet  He  offered  the  Blood  that 
came  forth  from  the  Wounds  we  made,  to  wash  away 
our  guilt.  O  heavens !  how  could  we  treat  such 
goodness  with  such  black  ingratitude  ?  We  could  not 
have  done  it  even  to  a  dumb  animal.  This  thought  is 
enough  to  break  our  hearts  and  inflame  them  with 
love.  At  the  feet  of  our  dear  Lord,' let  us  think  how 
He  has  treated  us  and  how  we  have  treated  Him ; 
surely  our  cheeks  will  burn  with  shame  and  our  hearts 
with  love  at  the  harrowing  thought. 

Point  2. — Let  us  next  see  how  He  has  loved  us. 
This  we  can  never  know  or  understand  adequately ; 
but  when  we  first  enter  Heaven  and  give  the  first  kiss 
on  His  Sacred  Side,  we  shall  see  within  that  opening 
the  furnace  of  the  charity  which  glows  in  His  noble 
Heart  for  us.  At  present  we  may  muse  on  what  He 
has  done  for  us  and  the  much  He  has  undergone  for  us, 
which  are  the  best  tokens  of  His  ardent  love.  Our 
poor  souls  found  a  place  in  His  Sacred  Heart  from  all 
eternity,  for  then  He  resolved  and  decreed  His  many 
favours  which  He  was  to  confer  on  us  in  time.  Even 
then  He  preferred   us   to   so   many  who  would  have 


484  THE  FOURTH   WEEK. 

proved  more  deserving  objects  of  His  love.  He  has 
given  us  being  and  life  for  so  many  years,  health, 
senses,  conveniences,  so  many  goods  of  nature,  and 
all  these  almost  without  our  adverting  to  them.  And 
then  if  we  come  to  supernatural  goods,  how  many  of 
them  and  of  what  immense  value !  and  at  the  infinite 
cost  of  His  Passion  and  Death.  Such  are  our  call  to 
the  true  faith,  our  reception  of  the  sacraments,  His  over- 
flowing of  our  hearts  with  great  and  countless  graces, 
illustrations,  and  affections — sins  so  often  pardoned, 
temptations  overcome,  dangerous  occasions  removed. 
And  as  if  all  this  was  not  enough,  He  would  be  con- 
sumed Himself  for  love  of  us.  His  precious  Life  all 
employed  in  our  behalf  and  for  our  advantage,  to  be 
born  in  a  vile  stable,  to  labour  long  and  hard  in  an 
ignoble  shop,  to  journey  poor  and  weary  and  come  to 
teach  us  the  way  to  Heaven,  and  finally  to  breathe  out 
His  Soul  amid  incredible  torments  and  the  utmost 
ignominies.  Oh,  how  could  He,  God  though  He  is, 
give  me  greater  proofs  of  His  love  ?  Now  we  can 
understand  why  He  would  have  His  Sacred  Side 
opened,  that  in  His  blessed  Heart  each  of  us  might 
find  a  place.  Surely  if  we  have  any  hearts  at  all  we 
must  at  the  sight  of  so  many  favours,  labours,  and 
wounds,  at  the  sight  of  so  much  Blood  we  must  cry 
out  with  the  Apostle,  Charitas  Chvisti  urget  nos.  "  I  live 
now,  not  I,  but  Christ  liveth  in  me."  Oh,  that  we 
could  say  with  truth :  *'  Tell  Him,  my  Beloved,  that  I 
am  languishing  with  love."^ 

Point  3. — He  is  lovely  and  lovable  in  Himself.  The 
saints  who  knew  Jesus  Christ,  have  never  been  able  to 
find  words  in  which  to  express  their  thoughts  or  ideas 
of  the  excellencies  in  Him  which  inflame  them  with 
love.  The  Blessed  Trinity  in  the  Incarnation  framed 
an  object  most  worthy  of  the  love  of  God  and  of  men, 

1  Cant.  V.  8. 


ON  LOVE  FOR  JESUS  CHRIST.  485 

and  therefore  endowed  it  with  all  goodness  and  perfec- 
tion, with  all  grace  and  beauty.  If  we  consider  Him 
as  God,  He  is  the  great  ocean  from  which  all  that  is 
lovely  on  earth  or  in  the  universe  is  but  a  thin 
streamlet ;  if  as  Man,  He  is  the  worthy  Son  of  the 
loveliest  of  women — gifted  with  such  charms  and 
majesty  that  even  as  an  Infant  the  bare  sight  of  Him 
set  the  hearts  of  shepherds  and  kings  alike  on  fire  with 
love  for  Him.  At  twelve,  when  He  spoke  in  the 
Temple,  doctors  and  priests  hung  on  His  lips ;  through- 
out His  Life,  His  conduct  was  so  mild  and  sweet,  His 
Heart  so  compassionate  and  tender,  that  all  His 
thoughts,  words,  and  actions  were  directed  solely  to 
the  advantage  of  mankind,  and  even  on  the  Cross 
His  bowed  Head,  expanded  arms,  and  gaping  side  all 
challenged  our  love. 

But  if  His  Humanity  was  so  lovely  on  earth,  what 
it  is  now  that  it  is  glorified,  who  can  conceive  ?  That 
Humanity,  which  of  all  the  created  objects  in  Paradise, 
is  the  loveliest !  The  view  and  possession  of  it  by  the 
saints  in  Heaven  will  for  all  eternity  constitute  the 
object  of  their  adoration,  admiration,  and  praise,  and, 
next  to  the  Beatific  Vision,  will  form  their  greatest 
source  of  happiness.  Yes !  there  we  shall  love  Him 
with  all  our  heart  and  soul,  but  it  will  be  a  love  without 
merit,  because  His  infinite  goodness  and  beauty  irre- 
sistibly demands  all  love.  Let  us  then  begin  now  to 
love  Him  with  all  our  might,  while  our  love  is  meri- 
torious, and  turns  in  some  measure  to  His  greater  glory 
as  coming  from  free  agents. 

Let  us  conclude  by  making  fervent  acts  of  love  of 
our  dear  Lord,  and  let  us  off'er  ourselves  without 
reserve  to  Him,  protesting  that  henceforth  He  shall 
be  the  only  object  of  our  love  in  life  and  death,  and  we 
will  make  three  colloquies :  to  our  Blessed  Lady,  to 
the  Sacred  Humanity  of  our  Divine  Lord,  and  to  the 


486  THE  FOURTH    WEEK. 

Eternal  Father ;  humbly  imploring  grace  to  keep  this 
holy  resolution.     End  with  "  Our  Father." 


CONFORMITY   TO   GOD'S   WILL. 

Note. — The  love  for  our  Lord  does  not  consist 
merely  in  that  tender  affection  which  we  feel  in  medi- 
tating on  His  sublime  loveliness  and  affection,  which, 
unless  manifested  and  proved  by  actions,  is  by  no 
means  sufficient.  If  we  really  love  Him,  we  must  seek 
and  find  some  more  sure  proof  of  it ;  and  this  we  shall 
find  in  that  axiom,  Idem  velle,  idem  nolle^  ea  demum  finna  est 
amicitia,  or,  in  other  words,  a  practical  conformity  to 
His  holy  will  is  an  unmistakable  proof  that  we  love 
God  and  are  loved  by  Him  in  return.  This  is  a  solid 
and  true  love,  it  is  like  the  love  which  the  blessed  in 
Heaven  bear  to  Him. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  humbly  place  ourselves  in  the 
presence  of  God  our  Lord  as  He  is  guiding  and  ruling 
all  things  by  His  Divine  providence. 

Prelude  2. — Let  us  entreat  the  grace  that  our  wills 
may  in  all  circumstances  and  events  of  life  be  perfectly 
in  harmony  with  His. 

Point  I. — The  great  advantages  of  this  conformity. — 
(a)  In  it  consists  our  real  sanctity  and  perfection ;  for 
the  most  holy  will  of  God  is  the  first  and  supreme 
rule  of  all  morality  and  perfection,  and  consequently 
in  conforming  our  will  to  His  in  a  spirit  of  respect 
and  love  for  Him,  we  are  sure  to  act  well  and  to 
please  Him.  It  was  for  this  reason  that  the  Blessed 
Virgin  was  the  hohest  of  all  creatures,  because  of  all 
mankind    she  was   the    most   conformed  to   and    ful- 


CONFORMITY  TO   GOD'S    WILL.  487 

filled  the  will  of  God.  And  our  Lord,  who  was  the 
visible  rule  of  all  sanctity  and  perfection,  teaches  us 
this,  **  To  do  always  what  is  pleasing  unto  Him."^ 
With  this  principle  He  began  His  life ;  ^  it  was  His 
food.^ 

(P)  In  it  we  find  a  firm  and  unshaken  peace  of  mind 
and  contentment  of  heart.  To  seek  it  in  anything  else 
is  a  folly  and  a  hopeless  labour.  To  seek  it  in  change 
of  place,  or  of  office,  or  of  companions;  in  pleasure,  or 
honour,  or  any  other  worldly  thing,  is  to  cut  ourselves 
off  from  all  real  peace,  as  they  often  cannot  be 
obtained,  and  if  possessed,  may  be  lost  at  any  moment; 
a  stable  and  firm  peace  and  contentment  must  be  inde- 
pendent of  place,  time,  and  employment,  and  this  can 
be  no  other  than  the  sweet  and  holy  will  of  God,  and 
this  joy  no  one  can  take  away  from  us.^ 

Let  us  convince  ourselves  of  this  great  truth,  that 
as  self-will  is  the  source  in  us  of  all  evil,  so  in  the 
accomplishment  of  the  will  of  God  consists  all  our  true 
happiness  and  satisfaction. 

Point  2. — The  motives  of  this  conformity. — (a)  We  believe 
that  God  is  the  Sovereign  Good,  and  so  worthy  of  our 
love,  that  if  we  had  the  love  of  all  mankind,  and  of 
all  the  angels  in  Heaven,  we  could  not  love  Him 
adequately.  If  we  esteem  and  love  a  person,  a  word  or 
a  hint  from  them  is  enough  to  get  anything  from  us — 
we  feel  we  cannot  say  no  to  them ;  nay,  we  feel  it  an 
honour   and    a   sincere    pleasure   to   cause  them    any 


1  St,  John  viii.  29. 

2  "  In  the  head  of  the  book  it  is  written  of  Me,  that  I  should  do  Thy 
will :  O  My  God,  I  have  willed  it,  and  Thy  law  in  the  midst  of  My  heart." 
(Psalm  xxxix.  8.) 

3  "  Jesus  saith  to  them  :  My  meat  is  to  do  the  will  of  Him  that  sent  Me, 
that  I  may  perfect  His  work."  (St.  John  iv.  34.) 

*  "  So  also  you  now  indeed  have  sorrow,  but  I  will  see  you  again,  and 
your  heart  shall  rejoice ;  and  your  joy  no  man  shall  take  from  you." 
(St.  John  xvi.  22.) 


488  THE  FOURTH   WEEK. 

pleasure  or  happiness,  at  no  matter  how  great  a 
sacrifice ;  what  should  not  our  feeHng  and  our  dehght 
be  to  make  any  sacrifice  to  please  our  dear  Lord? 
Now  this  we  do  whenever  we  conform  our  will  to  His. 

(/?)  Moreover,  He  is  our  Sovereign  Lord  and  Master^ 
and  has  therefore  the  right  to  dispose  of  us  as  He 
pleases ;  it  is  His  province  to  command,  and  His  com- 
mands are  always  the  best,  the  wisest,  and  the  most 
perfect ;  our  duty  is  simply  and  blindly  to  obey,  and 
as  servants  our  will  must  be  absolutely  subordinate  to 
His.  This  is  true,  and  recognized  in  the  relations  of 
man  with  his  fellow-man,  how  infinitel}^  more  true 
between  us  and  God  our  Lord.  Let  us  then  say, 
*'  He  is  the  Lord,  let  Him  do  what  seemeth  good  in  His 
eyes."^ 

(y)  Again,  He  is  our  most  loving  Father,  and  ever 
exercises  a  most  providential  watch  and  care  over  us ; 
wherefore  we  ought  to  accept  His  will  like  dutiful 
children,  not  only  out  of  the  respect  we  owe  Him,  but 
also  out  of  consideration  of  our  own  advantage,  knowing 
well  that  our  Father  will  in  all  things  procure  our  solid 
welfare.  The  love  of  earthly  parents  is  often  very 
limited,  their  providence  is  blind  and  very  fallible,  and 
consequently  they  do  not  always  seek  the  real  good  of 
their  children,  or  sometimes  even  know  it,  or  if  they 
do,  have  no  power  to  secure  it  for  them.  How  different 
is  our  Heavenly  Father  in  our  regard.  We  are  sure 
that  He  loves  us  most  tenderly,  disposes  of  us  always 
for  our  own  good  and  for  His  greater  glory,  by  His 
infinite  wisdom  knows  what  is  best  for  us,  and  by  His 
infinite  power  provides  us  with  the  means  to  attain  it, 
and  that,  in  spite  of  all  the  obstacles  and  difficulties 
that  may  present  themselves  to  our  short  sight.  Oh, 
then,  let  us  throw  ourselves  without  reserve  into  the 
arms  of  God,  and   cheerfully  accept  whatever  He  is 

1  I  Kings  iii.  i8. 


CONFORMITY  TO  GOD'S    WILL,  489 

pleased  to  send  us,  knowing  that  all  will  turn  to  our 
advantage  which  passes  through  the  hands  of  such  a 
loving  Father.  Let  us,  on  the  other  hand,  consider  the 
folly  of  those  who  by  a  political  mode  of  acting,  specious 
pretexts,  and  scheming,  endeavour  to  compass  their 
private  ends,  to  gain  such  a  post  or  employment,  to 
get  to  such  and  such  a  place,  and  imagine  thereby  to 
procure  their  own  good,  instead  of  resigning  themselves 
entirely  to  the  Divine  will  in  a  spirit  of  perfect  indiffer- 
ence and  confidence.  Nay,  if  it  were  left  to  us  to 
choose  any  place  or  employment,  we  ought  not  to 
accept  of  the  favour,  but  leave  all  absolutely  in  the 
hands  of  God  and  of  those  whom  He  has  appointed 
over  us.  Oh !  if  we  are  once  for  all  determined  to 
resign  ourselves  entirely  into  the  hands  of  God,  we 
shall  find  by  experience  that  He  will  fill  us  with 
happiness  and  peace,  and  all  things  will  turn  to  our 
spiritual  welfare,  for  we  are  then  in  the  hands  of  a 
loving  Father  who  is  all  wise,  all  good,  and  all  power- 
ful, who  knows  our  true  good,  is  willing  and  desirous  to 
promote  it,  and  there  is  none  who  can  prevent  us  from 
attaining  it. 

Point  3. — The  practical  exercise  of  this  conformity  to  God's 
will. — Let  us  every  morning  present  ourselves  as  little 
children  to  God,  protesting  to  leave  ourselves  entirely 
at  His  disposal  and  to  accept  freely  whatever  He  may 
please  to  arrange  for  the  day,  submitting  in  all  things 
to  His  ever  adorable  will.  Also  from  time  to  time  let 
us  renew  this  offering  in  union  with  our  dear  Lord. 
**  Be  it  so,  because  you  are  pleased  it  should  be  so.'* 
<*Thy  blessed  will  be  done,"  especially  when  any 
calamity,  trouble,  or  misfortune  befalls  us.  Of  what 
avail  is  it  to  get  angry,  to  fret  or  murmur  against  those 
who  annoy  us?  Let  us  not  forget  that  everything 
which  our  Lord  permits  is  intended  for  our  real  good, 
either  directly  or  indirectly,  and  consequently  let  us 


490  THE  FOURTH    WEEK. 

drink  the  chalice,  for  it  is  mixed  and  presented  to  us  to 
drink  by  our  Father. 

Lastly,  let  us  resolve  to  practise  an  exact  obedience, 
and  that  in  a  spirit  of  faith.  True  sanctity  consists  in 
accomplishing  the  will  of  God.  Now  we  are  never  left 
in  doubt  as  to  what  is  this  will,  as  it  is  clearly  pointed 
out  by  our  Rules  and  the  orders  of  Superiors ;  and  in 
this  respect  we  have  an  immense  advantage  over 
persons  in  the  world,  though  it  will  make  us  less 
excusable  before  the  Divine  tribunal.  Let  our  constant 
prayer  then  be  Fiat  voluntas  ttm,  not  in  a  spirit  of  repug- 
nance or  compulsion,  but  cheerfully,  confidingly,  and  in 
a  spirit  of  love. 

End  with  "  Our  Father." 


ON   PERSEVERANCE. 

Commencement  and  preparatory  prayer  as  usual. 

Prelude  i. — Let  us  imagine  our  Lord  addressing  us 
in  those  words,  "  No  man  putting  his  hand  to  the 
plough,"  &c.^ 

Prelude  2. — Let  us  implore  the  grace  of  holy  perse- 
verance. 

Point  I. — Whatever  is  not  available  for  eternity  is 
sheer  vanity.  Let  us  reflect  that  one  of  the  greatest 
obstacles  to  perfection  is  the  attachment  to  the  sensible 
goods  of  earth,  and  to  our  own  ease  and  convenience  ; 
and  yet  we  know  that  they  are  nothing  else  but  vanity, 
falsehood,  and  hollowness.  We  shall  live  only  a  few 
short  years,  and  we  may,  by  following  our  own  humour 
and  caprice,  and  indulging  our  passions,  snatch  some 
sorry  satisfaction,  enjoy  a  false  liberty,  and  gain  a 
paltry  honour  and  notoriety.  But  what  will  all  this  be 
1  St.  Luke  ix.  22. 


ON  PERSEVERANCE.  491 

worth  at  the  end  ?  They  cannot  and  do  not  quiet 
or  satiate  the  mind  and  heart  at  the  time,  and  death 
will  rob  us  of  them  at  the  end :  and  at  that  hour  what 
will  they  appear  to  us,  and  how  shall  we  esteem  them  ? 
One  single  good  action  will  then  give  us  comfort,  and 
we  shall  value  it — the  others  will  give  us  pain  and 
cause  us  loathing,  or  at  least  may  cause  us  anxiety. 

Let  us,  then,  detach  ourselves  entirely  from  all 
things  in  this  world,  and  by  this  we  shall  secure  a 
powerful  means  of  perseverance. 

Point  2. — God  is  to  be  our  Judge ;  and  if  we  satisfy 
Him,  we  satisfy  all.  We  must  tread  underfoot  all 
merely  human  considerations.  Sometimes  others  who 
are  living  easy  and  less  fervent  lives  will  turn  to  ridicule 
the  habits  and  ways  of  those  who  are  trying  to  serve 
God  with  great  fervour  and  constancy ;  but  if  we  take 
any  heed  of  such  railleries,  or  in  consequence  relax  our 
efforts  to  acquire  virtue  and  perfection,  we  are  guilty  of 
cowardice,  are  afraid  of  what  can  neither  do  us  good 
nor  harm,  and  are  guilty  of  gross  folly  in  exposing 
ourselves  to  the  judgments  of  God,  who  forgets  nothing, 
will  judge  us  justly  and  without  passion,  and  will  pay 
us  well  for  everything  which  we  have  done  and  suffered 
for  His  sake.  Therefore,  if  we  content  and  satisfy 
Him,  we  need  be  under  no  concern  about  satisfying 
anybody  else.  It  is  true  that,  desiring  to  live  piously  in 
Jesus  Christ,  we  shall  have  to  suffer  hardships  and 
crosses,;  some  will  be  loath  to  converse  with  us;  by 
others  we  shall  be  boycotted ;  man}?-  will  take  us  for 
unmannerly  and  narrow-minded,  and  others  will  consider 
us  gloomy  and  morose.  But  let  us  have  a  little 
patience,  till  we  appear  before  our  Judge,  and  then 
it  will  appear  who  was  in  the  right,  and  who  in  the 
wrong.  Let  people  say  what  they  please ;  our  cause 
is  in  good  hands,  in  those  of  God,  who  sooner  or  later 
will  give  every  one  his  due,  according  to  his  works. 


492  THE  FOURTH    WEEK. 

Whenever,  then,  we  may  be  tempted  to  forego  our 
virtuous  purposes  by  human  respect,  let  us  remember 
that  we  must  first  study  to  please  and  satisfy  God,  for 
if  He  be  satisfied,  no  matter  who  is  dissatisfied. 

Point  3. — Thrice  happy  is  he  who  through  life  treads 
the  narrow  path.  Our  self-love,  and  often  our  friends 
will  suggest  the  necessity  of  a  certain  freedom  and 
liberty,  of  consulting  our  ease,  inclinations,  and  genius ; 
but  to  such  suggestions  we  must  turn  a  deaf  ear,  for  it 
is  certain  that  the  narrow  path  of  strict  observance  and 
of  no  compromise  ends  always  in  peace  and  happiness, 
although  in  appearance  it  seems  rugged :  and  we  have 
the  greatest  comfort  we  can  enjoy,  which  is  the  testi- 
mony of  a  good  conscience.  To  be  able  to  say  with 
truth,  We  serve  God,  we  serve  a  good  Master  who 
loves  us,  and  whom  we  love,  is  real  happiness,  and 
makes  the  approach  of  death  a  pleasure. 

What  a  folly  it  is,  then,  not  to  conduct  ourselves 
now  in  such  a  way  as  to  secure  this  happy  departure 
from  this  wretched  world,  and  the  entrance  into  our 
everlasting  home. 

Let  us,  then,  renew  all  our  resolutions,  and  in  a 
triple  colloquy  implore  the  grace  to  be  faithful  to  them 
even  until  death,  that  so  we  may  secure  the  reward 
which  is  an  everlasting  crown  of  glory.  End  with 
*'  Our  Father." 


CONTEMPLATION  FOR  OBTAINING  DIVINE  LOVE.  495 


CONTEMPLATION  FOR  OBTAINING  DIVINE 
LOVE. 

Note. — The  object  of  this  exercise  is  to  excite  in  us 
a  Uvely  love  of  God  ;  a  love,  not  of  words  or  feelings 
merely,  but  real  and  effective.  For  this  we  cannot 
be  better  disposed  than  after  the  preceding  exercises, 
which  have  had  for  their  object  to  prepare  the  soul 
gradually  for  this  union  with  God,  in  which  our  per- 
fection consists.  Thus,  we  were  engaged  during  the 
first  part  of  the  retreat  in  purging  the  soul  from  all  the 
stains  of  sin,  in  rooting  out  all  attachment  for  sin,  and 
all  affections  which  were  not  approved  by  the  teachings 
of  faith  and  the  dictates  of  right  reason :  all  of  which 
are  quite  inconsistent  with  the  love  of  God  our  Lord. 

When,  by  God's  grace,  this  had  been  effected,  we 
were  led  on  to  the  contemplation  of  the  mysteries  of 
the  Life  of  our  Blessed  Lord,  as  the  Way,  the  Truth, 
and  the  Life,  and  from  His  teachings  and  example  we 
learned  to  follow  in  His  footsteps,  to  detach  ourselves 
from  the  world  and  the  things  of  the  world,  and  to 
embrace  His  poverty  in  spirit  and  in  practice,  to 
mortify  ourselves  and  do  violence  to  all  forms  of  self- 
love  and  self-ease,  to  humble  ourselves,  and  to  court 
humiliations,  in  a  word,  to  die  to  ourselves  and  to  the 
world,  that  Jesus  might  live  in  us.  For  this,  sacrifice 
is  necessary  ;  and  guided  by  Divine  grace,  we  found  in 
our  election  what  was  the  special  sacrifice  which  was 
required  from  us,  that  our  imitation  of  our  Lord  might 
be  perfected,  in  the  state  of  life  to  which  He  has 
called  us. 

In  the  third  part,  when  we  contemplated  in  the 
mysteries  of  the  terrible  Passion  of  our  Lord  the 
sacrifices  which   His   love   for   us   prompted   Him   to 


494  THE  FOURTH    WEEK. 

make,  we  nerved  ourselves  to  strong  and  fervent  resolu- 
tions to  be  faithful  in  the  fulfilment  of  that  sacrifice 
which  was  the  subject  of  our  election,  and  to  which  the 
grace  of  God  prompted  us. 

Finally,  in  the  fourth  and  last  part  we  drew  fresh 
courage  to  persevere  in  holy  cheerfulness  in  the  sacrifice 
of  ourselves  from  the  consideration  of  the  reward  which 
our  Lord  has  in  store  for  us :  and  frorn  seeing  how 
amid  all  His  joys  and  glory  He  does  not  forget  us,  but 
loves  us  still,  and  will  ever  prove  our  friend,  encouraging, 
consoling,  strengthening,  and  aiding  us  by  His  words 
and  His  example.  This  necessarily  fits  us  and  compels 
us  to  love  Him  in  return,  and  to  unite  ourselves  to  Him 
by  the  strong  ties  of  love. 

St.  Ignatius,  before  entering  upon  the  meditation, 
lays  down  two  principles :  the  first  of  which  is  that 
"love  is  to  be  estimated  by  deeds  more  than  by 
words." 

What  he  says  of  words  applies  equally  to  barren 
and  idle  affections  and  mere  sentiment :  which  is 
expressed  by  our  Lord  when  He  says:  ''If  you  love 
Me,  keep  My  commandments, "^  and  again  by  His 
Apostle,  ''  Let  us  not  love  in  word  or  in  speech,  but  in 
deed  and  in  truth. "2 

The  second  principle  is  that  "love  consists  in  the 
mutual  communication  of  goods  between  the  lover  and 
the  person  beloved  : "  so  that  one  gives  what  he  has 
and  is  capable  of  bestowing  to  the  other,  as  learning, 
holiness,  honour,  position,  wealth,  and  the  like.  It  is 
in  this  manner  that  God  loves  man,  it  is  thus  that  man 
should  love  God.  This  principle  is  approved  by  reason  ; 
for  love  necessarily  involves  union,  and  union  cannot 
be  conceived  without  mutual  intercommunication. 

We  will  now  apply  these  principles  to  the  subject 
of  our  meditation. 

1  St.  John  xiv.  15.  '  St.  John  iii.  18. 


CONTEMPLATION  FOR  OBTAINING  DIVINE  LOVE.  495 

Commencement  and  preparatory  prayer  as  usual. 

Prehide  i. — Let  us  place  ourselves  humbly  in  the 
presence  of  God  our  Lord,  before  whom  the  angels  and 
saints  are  adoring  and  interceding  for  us.^ 

Prelude  2. — Let  us  beg  what  we  have  at  heart, 
namely,  a  deep  knowledge  of  the  many  great  gifts 
bestowed  on  us  by  God,  and  a  profound  sense  of 
gratitude,  which  may  make  us  in  everything  and  in 
every  circumstance  of  Hfe,  love  and  serve  His  Divine 
Majesty. 

Point  I . — That  God  has  satisfied  the  first  principle 
by  professing  His  love  for  man  is  clear  from  innumerable 
passages  in  the  Sacred  Scriptures,  both  of  the  Old  and 
New  Testament,  in  which  He  declares  that  He  loves 
souls,  that  His  delight  is  to  be  with  the  children  of 
men,  that  with  an  everlasting  love  He  hath  loved  them, 
that  He  hath  loved  us  even  so  as  to  give  Himself  up 
for  us,  and  the  rest.  But  strong  as  are  His  protestations 
of  love  and  devotedness,  they  are  as  nothing  when 
compared  with  the  deeds  by  which  He  has  manifested 
the  infinite  intensity  of  that  love  for  each  of  us.  Let 
us  ponder  with  deep  feelings  the  general  benefits  of  His 
love  in  the  orders  of  nature,  of  grace,  and  of  glory,  and 
how  much  He  has  imparted  to  us  of  those  things  which 
He  possesses,  and  how  much  He  also  desires  to  give 
Himself  to  us,  both  here  and  hereafter. 

In  creation  He  has  made  the  universe,  and  has  filled 
it  with  life  vegetative,  sensitive,  and  intellective ;  He 
has  given  to  each  of  us  the  soul  and  its  powers  of 
memory,  understanding,  and  will ;  the  body  with  its 
several  senses  ;  and  has  provided  us  with  environments 

1  Only  twice  in  the  Exercises  does  St.  Ignatius  propose  for  a  composi- 
tion of  place  this  solemn  and  sublime  picture  of  Heaven,  which  is  so 
well  calculated  to  inspire  us  with  sentiments  of  awe,  courage,  confidence, 
and  love.  In  it  we  see  God,  His  angels,  and  the  whole  array  of  saints, 
with  her  who  is  the  Queen  of  Saints,  all  showing  their  loving  goodness  and 
interest  in  our  regard. 


496  THE  FOURTH    WEEK. 

in  every  way  favourable  for  the  preservation  and  develop- 
ment of  both  the  one  and  the  other,  and  has  saved  us 
from  the  countless  bodily  and  spiritual  infirmities  which 
we  daily  see  and  witness  in  others.  He  has  placed  us 
in  most  favourable  relations  with  inanimate  and  animate 
beings,  by  which  we  are  surrounded,  and  which  minister 
to  our  use,  or  pleasure,  or  necessities. 

To  this  creation  we  must  add  also  the  gift  of  con- 
servation, by  which,  in  each  moment  of  existence,  all 
those  favours  of  creation  are  renewed  and  made  more 
perfect.  Through  how  many  stages  have  those  creatures 
passed  which  we  use,  as  in  our  food  and  clothing,  and 
how  many  hands  have  been  preserved  and  employed  in 
adapting  them  to  our  use,  for  our  special  benefit,  and  for 
our  preservation  ?  Oh,  what  a  wonderful  providence^ 
what  an  incomprehensible  love  on  the  part  of  God !  for  all 
these  things  were  foreseen  and  specially  provided  by  the 
wisdom  and  goodness  of  God,  and  were  specially  willed 
by  His  love  for  us.  In  the  "  Foundation  "  we  meditated 
on  all  these  creatures  under  the  light  of  means  to  our 
end,  to  learn  the  use  which  we  ought  to  make  of  them^ 
but  now  we  consider  them  as  so  many  presents  from 
God,  as  the  pledges  of  His  singular  love  for  us. 

If  we  turn  from  the  natural  to  the  supernatural  order^ 
there  opens  such  a  new  world,  a  boundless  ocean  of  gifts 
and  graces.  For  us  God  gave  His  only  and  well-beloved 
Son,i  Jesus  Christ  gave  His  Blood,  His  Life,  His 
whole  self.2  The  Holy  Spirit  poured  His  love  into  our 
hearts.  God  became  Man,  that  we  might  become  God. 
He  imparted  to  us  His  doctrine,  His  merits,  and  His 
example.  He  gave  us  His  Mother  to  be  our  own ;  the 
life-giving  sacraments ;  and  to  these  we  may  add  those 
special  graces  by  which  every  hour  of  our  individual 
life  has  been  marked. 

Lastly,  He  has  prepared  for  us  an  eternal  weight 

1  St.  John  iii.  13.  a  i  Timothy  ii,  6. 


CONTEMPLATION  FOR  OBTAINING  DIVINE  LOVE.  497 

of  glory,  in  which  we  shall  possess  never-ending  happi- 
ness and  honour  and  the  possession  of  Himself.  The 
greatness  of  these  gifts  is  enhanced  when  we  consider 
who  it  is  that  gives  them  to  us,  who  it  is  to  whom  they 
are  given,  and  for  what  end  they  have  been  bestowed 
on  us.  Truly  the  mind  becomes  mazy  and  swims  at 
the  countless  ways  in  which  God  has  given  Himself  to 
us  and  continues  to  spend  Himself  upon  us :  Tottis 
Christus  impensus  est  in  nostras  ustis.'^ 

What  conclusion  should  we  draw  from  all  this  ? 
What  ought  we  to  give  in  return  ?  St.  Ignatius  tells 
us  :  ^^  Sume,  take,  since  all  is  from  Thee,  all  belongs  to 
Thee,  all  is  for  Thee,  whatever  I  have  Thou  hast  given 
it,  and  yet  it  is  Thine  still.  Take,  for  what  is  there 
which  I  can  refuse  Thee,  and  who  am  I  that  I  should 
refuse  Thee  ?  Take,  Thou  that  knowest  well  how 
mean  and  remiss  I  am,  and  how  I  can  offer  nothing  as 
I  ought.  Sttme  et  suscipe,  yet  deign  to  accept,  O  Lord, 
for  in  Thy  goodness  and  royal  generosity  Thou  art 
pleased  to  accept  as  a  gift  from  me  that  which  is  Thine 
already — universam  meam  lihertatem — all  my  liberty,  which 
includes  my  whole  self;  accept  me  as  Thy  poor  and 
unworthy  bondslave,  who  has  no  claims,  no  rights  of 
his  own,  but  is  absolutely  and  in  all  things  dependent 
on  his  Master's  good  pleasure :  sume  et  suscipe,  my 
memory,  my  understanding,  and  my  will.  I  consent 
to  be  deprived  of  these  my  faculties  if  Thou  judgest  it 
in  any  way  useful  to  Thy  glory,  and  thus  for  me  to  be 
reduced  to  the  state  of  the  animal  creation — quibtis  nan 
est  intellectiis. 

"  Whatever  I  have  is  Thy  free  gift,  Thou  alone  art 
the  sovereign  Lord  and  absolute  Master  of  my  soul 
and  body,  and  of  all  my  environments,  whether  in 
reality  or  in  prospect ;  and  to  Thee,  by  the  power 
which  Thou  hast  granted  me,  I  freely  give  them  back 

1  St.  Augustine. 
GG 


498  THE  FOURTH    WEEK. 

again.  Dispone,  do  Thou  vouchsafe  to  dispose  of 
them  according  to  Thy  good  pleasure,  without  any 
regard  to  me  or  to  my  will." 

•'  My  only  wish  and  desire,  the  one  thing  I  humbly 
crave,  is  amor  em  tui  solum  et  gmtiam,  the  grace  to  love 
Thee  and  to  love  only  Thee,  and  then  I  shall  be  rich 
enough.  This  is  my  only  wish,  and  beyond  that  I  ask 
for  nothing  more ;  and  this  I  humbly  crave  inasmuch 
and  as  far  as  Thou  dost  will  it." 

This  is  the  most  perfect  offering  and  the  sublimest 
act  of  love  which  we  can  make,  whether  we  consider 
what  we  give,  the  manner  in  which  we  give  it,  that  is, 
without  any  reserve  at  all  for  self,  or  the  motive  for 
which  it  is  given,  namely,  out  of  the  purest  love.  If 
made  from  the  heart  and  in  real  earnest,  in  what  a 
happy  condition  does  this  place  us  !  Who  can  tell  the 
graces  which  will  follow  from  it,  though  in  the  act  we 
do  not  consider  these  graces  or  our  self-interest  in  any 
way  ?  From  how  many  miseries,  fears,  anxieties, 
desires,  which   spring    from    self-love,  will    it   deliver 


us 


Point  2. — When  an  earthly  monarch  wishes  to  make 
a  present  to  his  subject,  he  has  it  taken  to  him ;  and 
when  once  it  has  been  delivered,  he  takes  no  further 
trouble  about  it ;  but  it  is  not  thus  that  God  treats  us. 
He  gives  His  gifts  to  us  in  Person — He  actually  abides 
in  them,  and  is  constantly  renewing  these  benefits,  both 
in  the  order  of  nature  and  of  grace. 

The  presence  of  God  in  all  His  favours  to  us 
increases  the  value  of  them  immeasurably.  He  is 
present  in  them  by  His  essence,  by  His  power,  and 
in  the  just  by  His  grace.  In  the  vegetable  order  He 
is  giving  life  ;  in  the  animal  creation,  life  and  feeling ; 
in  man,  life,  feeling,  and  understanding.  He  is  present 
to  keep  them  from  falling  back  into  the  nothing  from 
which  He  has  extracted  them,  for  otherwise  they  would 


CONTEMPLATION  FOR  OBTAINING  DIVINE  LOVE.  499 

instantly  be  annihilated  ;  He  is  present  to  enable  them 
to  act,  and  concurs  in  the  effects  of  their  every  action ; 
in  Him  we  live,  and  move,  and  have  our  being. 

In  the  order  of  grace  He  is  present  in  the  Eucharist, 
in  which  He  continues  the  works  of  His  mortal  life, 
and  His  Incarnation  is  expanded  and  brought  home 
to  each  of  us.  He  is  present  in  our  souls,  adorning 
them  ever  with  fresh  beauty.  With  what  feelings  of 
love  and  gratitude  should  our  souls  be  inflamed,  and 
with  what  generosity  should  we  offer  ourselves  to  God ; 
and  with  what  respect  should  we  make  use  of  all  things 
in  order  not  to  employ  them  against  the  will  of  Him 
who  dwells  in  them. 

Here  let  us,  with  all  the  earnestness  of  our  souls, 
renew  the  offering  which  we  made  at  the  end  of  the 
first  point. 

Point  3. — Let  us  further  ponder  how  in  all  creatures 
God  is  working  and  labouring,  so  to  speak,  for  our 
individual  sakes,  whether  in  the  heavens,  elements, 
plants,  fruits,  animals,  &c.,  concurring  with  them  imme- 
diately or  ■  mediately :  in  the  sun  and  the  heavenly 
bodies,  in  the  clouds,  in  the  air,  the  waters,  in  the 
growth  of  plants,  ripening  of  fruits,  propagation  and 
development  of  animals,  &c.,  in  the  feeding,  circulation, 
digestion  of  our  bodies,  in  providing  us  with  clothing 
and  dwellings.  So,  too,  in  the  order  of  grace.  So,  too. 
He  concurs  with  each  of  us  in  our  works.  This  thought 
should  incite  us  to  avail  ourselves  of  His  concurrence 
solely  for  His  glory,  and  not  for  self-love  or  for  the 
gratification  of  our  passions. 

Point  4. — Let  us  consider  how  all  good  gifts  descend 
from  above,  and  how  God  is  the  principle  of  everything 
which  exists,  and  how  in  Him  are  contained  in  an 
eminent  degree  all  those  perfections  which  we  find 
existing  in  creatures.  Thus  the  varied  forms  of  beauty 
1  Acts  xvii.  28. 


500  THE  FOURTH    WEEK. 

in  nature  are  but  faint  refections  of  the  infinite  beauty 
of  the  Divinity  ;  the  vast  expanse  of  the  heavens  and 
of  the  ocean  are  merely  the  dim  shadows  of  the 
immensity  of  God ;  the  science,  skill,  and  other  intel- 
lectual qualities,  together  with  the  moral  attributes  of 
mankind,  are  but  tiny  representations  of  Him  who  is 
the  Infinite  and  thrice  Holy.  **  Every  good  gift  and 
every  perfect  gift  is  from  above,  descending  from  the 
Father  of  lights,"^  just  as  rays  from  the  sun,  or  the 
stream  from  its  source. 

The  world  is  like  a  book  written  by  the  finger  of 
God,  and  the  creatures  that  are  in  the  world  are,  as  it 
were,  the  letters  by  which  the  perfections  of  its  Author 
are  faintly  and  imperfectly  described.  We  should  then 
regard  all  things  as  reminders  to  us  of  God.  They 
each  have  a  tongue  telling  us  of  His  glory,  they  each 
have  a  finger  pointing  up  towards  their  Author,  and 
thus  they  furnish  a  means  by  which  we  may  ascend  up 
to  Him.  What  fools  we  are  then  to  attach  ourselves 
to  creatures  for  themselves  and  for  their  own  sake, 
and  thus  pervert  them  from  the  end  for  which  they 
were  created,  and,  instead  of  employing  them  to  lead 
us  to  God,  make  use  of  them  actually  to  withdraw  us 
and  alienate  us  from  Him. 

Let  us  repent  for  our  past  folly  in  thi6  respect,  and 
let  us  again  make  the  offering,  Sume  Domine  et  siiscipe. 
Let  us  also  beg  of  our  ever-Blessed  Mother  and  of  the 
saints,  especially  of  our  Society,  and  of  the  angels,  to 
intercede  for  us  that  we  may  never  again  be  guilty  of 
rapine  in  the  holocaust  which  we  have  made  of  our- 
selves to  God  our  Lord. 

1  St.  James  i.  17. 


RULES  OF  ORTHODOXY.  501 


RULES   OF   ORTHODOXY. 

These  rules  were  drawn  up  by  St.  Ignatius  with  the 
object  of  guarding  the  true  children  of  the  Church  from 
the  errors  of  the  self-styled  Reformers  of  the  sixteenth 
century,  and  of  protecting  them  from  the  pernicious 
influence  of  those  innovators  who  ^denounced  not  only 
the  dogmas  of  the  Church,  but  also  her  ritual,  her 
ceremonies,  and  her  holy  practices.  But  they  are  as 
applicable  to  and  as  useful  for  those  who  are  living  now 
at  the  close  of  the  nineteenth  century,  as  they  were  at 
the  time  at  which  they  were  written.  For  though  the 
phases  of  Protestantism  have  been  constantly  under- 
going transformation,  still  the  spirit  remains  the  same  : 
the  same  rejection  of  divinely  constituted  authority, 
the  same  upholding  of  the  principle  of  private  judgment, 
and  the  same  substitution  of  reason  in  place  of  super- 
natural and  Divine  faith.  The  influence  of  Protest- 
antism, whether  we  consider  it  politically,  socially,  or 
on  the  individual,  has  been  far  reaching  and  disastrous, 
in  consequence  of  its  flattering  the  passions,  promoting 
the  spirit  of  pride  and  independence,  and  sanctioning 
self-ease  and  material  comforts  ;  wherefore  we  cannot 
be  surprised  that  under  all  its  forms  and  at  all  times  it 
displays  an  inveterate  hatred  and  antagonism  to  the 
Church  of  Christ,  whose  office  it  is  to  teach  and  main- 
tain the  principles  of  its  Founder,  the  doctrine  of  the 
Cross  and  of  mortification,  the  necessity  of  humility 
and  submission  to  the  authority  which  He  has  con- 
stituted, and  which  is  incarnated  in  His  Vicar.  Now, 
as  in  the  early  days  of  Protestantism,  the  children  of 
the  Catholic  Church  are  exposed  to  no  small  danger  of 
being  tainted  by  the  false  maxims  of  a  religion  which 
permits  and  fosters  the  cravings  of  poor  human  nature, 


502  THE  FOURTH    WEEK. 

and  it  is  to  counteract  this  danger  that  these  rules  are 
recommended  to  us,  not  as  comprising  a  summary  of 
dogmatic  truth,  but  as  summarizing  the  true  CathoHc 
spirit,  which,  alas  !  owing  to  the  Protestant  atmosphere 
which  we  are  condemned  to  breathe,  seems  to  be  on  the 
wane ;  and  it  is  this  spirit  which  it  is  our  duty  to 
manifest  and  to  promote  by  boldly  upholding  these 
main  features  of  a  truly  Christian  life,  so  violently 
denounced  by  Luther  and  his  followers. 

Ride  I. — Laying  aside  our  own  private  judgment, 
we  must  have  a  mind  prompt  and  ready  to  obey  in  all 
things  our  holy  Mother  the  hierarchical  Church,  which 
is  the  true  spouse  of  Christ  our  Lord,  and  which  is  the 
Roman  Church. 

Our  Lord  chose  it  for  His  immaculate  and  eternal 
spouse,  gave  to  it  His  Spirit,  and  promised  to  be  with 
it  all  days,  to  support  and  preserve  it.  Whoever,  then, 
opposes  the  Church  is  an  enemy  of  Christ,  and  must 
be  regarded  as  a  "heathen  and  a  publican,"  seeing  that 
he  opposes  that  which  is  "  the  pillar  and  the  firmament 
of  truth,"  "  against  which  the  gates  of  Hell  shall  never 
prevail." 

Rtile  2. — We  must  approve  and  commend  auricular 
confession  and  the  reception  of  the  Most  Blessed  Sacra- 
ment at  least  once  a  year:  much  more  every  month, 
and  better  still  every  eighth  day,  provided  it  be  done 
under  due  and  required  conditions.  As  regards  this 
rule,  we  may  learn  what  is  the  spirit  of  the  Church 
from  the  Council  of  Trent,  which  declares  that 
"Jesus  Christ  wished  this  Sacrament  to  be  taken  as 
the  Food  of  our  souls,  thereby  to  be  nourished  and 
strengthened  by  the  Life  of  Him  who  said,  *  He  that 
eateth  Me  shall  live  by  Me,'  and  to  have  an  antidote 
by  which  we  may  be  set  free  from  our  daily  faults  and 
may  be  preserved  from  mortal  sin." 


RULES   OF  ORTHODOXY.  503 

Or,  as  St.  Ambrose  puts  it :  "I  should  always  receive 
that  my  sins  may  be  forgiven,  and  as  I  am  always 
sinning,  I  should  always  have  my  medicine." 

Further,  the  Tridentine  Fathers  add :  "  This  holy 
Synod  would  wish  that  at  every  Mass  the  faithful  who 
assist  should  communicate  not  only  spiritually,  but  also 
sacramentally."^ 

Innocent  XI.  decreed  that  *' frequent  Communion 
was  to  be  left  to  the  judgment  of  confessors,  who, 
guided  by  the  purity  of  conscience,  the  fruits,  and 
progress  of  their  penitents  in  piety,  were  to  decide 
what  would  best  promote  their  salvation,  in  their 
several  states  of  life." 

The  same  Pope  admonishes  pastors  having  care  of 
souls  "  not  to  debar  the  faithful  from  frequent  or  even 
daily  Communion." 

St.  Charles  Borromeo  prescribes  that  his  clergy 
shall  exhort  the  faithful  qiiam  frequeniissime — '*  to  frequent 
Communion,"  and  threatens  any  priest  or  preacher  who 
shall  either  directly  or  indirectly  advise  the  contrary, 
with  suspension." 

Alexander  VII.  condemns  the  proposition,  "  Those 
are  to  be  excluded  from  Holy  Communion,  in  whom 
there  is  not  most  pure  love  of  God,  free  from  all  imper- 
fection." 

St.  Basil  says :  "  It  is  good  and  most  useful  to 
communicate  dail}^  and  to  partake  of  the  Holy  Body 
and  Blood  of  Christ." 

St.  Ambrose:  "If  It  is  daily  Bread,  why  do  you 
onl}^  take  It  once  a  year  ?  Take  daily  what  is  of  daily 
advantage,  and  live  so  that  you  may  be  daily  worthy  to 
receive." 

1  From  this  it  would  appear  that  it  would  be  well  if  the  piety  and 
devotion  of  the  faithful  were  such  that,  whenever  the  Holy  Sacrifice  is 
offered,  some  one  of  those  present  at  Mass  were  to  approach  the  altar  and 
receive  Holy  Communion. 


504  THE  FOURTH    WEEK. 

_ . »i 

Rule  3. — We  must  approve  and  commend  the  frequent 
hearing  of  Mass ;  also  the  keeping  of  choir,  and  pro- 
tracted prayer  as  well  in  church  as  at  home ;  and  also 
the  recitation  of  the  Divine  Office  and  the  Canonical 
Hours  at  the  appointed  times. 

Rule  4. — We  must  approve  and  hold  in  high  esteem 
the  several  Religious  Orders,  the  states  of  virginity  and 
continency,  and  commend,  but  not  so  highly,  the  matri- 
monial state.  This  is  clearly  to  counteract  the  effect 
of  the  doctrine  and  example  of  the  Reformers. 

Ride  5. — We  must  approve  the  taking  of  religious 
vows  of  obedience,  poverty,  and  chastity,  and  of  other 
pious  practices  of  supererogation.  And  here  it  is  to 
be  observed  that  as  a  vow  appertains  only  to  such 
things  as  regard  Evangelical  perfection,  it  cannot  be 
taken  about  those  things  which  do  not  appertain 
thereto,  such  as  matrimony,  trading,  and  the  like. 

Rule  6. — We  must  approve  of  the  relics  of  the  saints, 
and  show  reverence  to  them,  and  also  must  pray  to 
those  whose  relics  they  are  ;  we  must,  moreover,  uphold 
stations,  pilgrimages.  Indulgences,  Jubilees,  and  the  use 
of  lighted  candles  in  the  church,  all  of  which  were 
denounced  and  ridiculed  by  the  self-styled  Reformers. 

Rule  7.— We  must  approve  the  commandments  of 
the  Church  regarding  fasting  and  abstinence,  such  as 
the  laws  of  Lent,  of  the  Ember-days,  certain  vigils, 
and  of  the  Fridays  throughout  the  year ;  likewise  the 
teaching  and  practices  of  internal  and  exterior  penance. 

Rule  8. — We  must  approve  of  the  building  and 
decoration  of  churches,  also  of  the  making  of  images, 
and  must  venerate  them  for  what  they  represent. 

The  preceding  rules  are  calculated  to  promote  in  us 
a  high  idea  and  a  great  fervour  in  the  practice  of  works 
of  piety  and  exercises  of  devotion,  approved  by  and 
practised  in  the  Church ;  and  we  must  be  convinced 
that   they  will  produce  great   fruit  in  all  who  adopt 


RULES  OF  ORTHODOXY.  505 

them,  and  will  serve  to  preserve  and  propagate  the 
faith,  besides  securing  the  rewards  attached  to  them 
respectively.  If  we  conscientiously  observe  them,  our 
lives  become  a  constant  and  living  protest  against  the 
heretics  of  our  day,  and  also  serve  as  a  reproach  to 
those  liberal  Catholics  who  have  imbibed  the  spirit  of 
the  times  and  are  inclined  to  make  light  of  such  things, 
even  though  closely  allied  to  the  spirit  of  the  Church 
and  consecrated  by  venerable  antiquity,  and  also 
approved  by  the  practice  and  teaching  of  the  saints. 

Rule  g. — We  must  accept  and  approve  all  the  pre- 
cepts of  the  Church,  and  be  ever  ready  to  vindicate 
and  defend  them,  and  carefully  avoid  impugning  or 
condemning  them. 

Rule  10. — We  must  be  always  more  ready  to  approve 
and  praise  than  to  find  fault  with  the  statutes  and 
recommendations  as  well  as  the  customs  of  Superiors 
and  of  those  who  have  gone  before  us ;  for  even  though 
sometimes  they  may  have  been  hardly  praiseworthy, 
still  to  denounce  them  from  the  pulpit,  or  before  the 
common  people,  would  give  scandal  and  would  do  no 
good,  but  might  excite  discontent  and  anger  against 
former  rulers,  whether  in  the  temporal  or  spiritual 
order.  It  may,  however,  be  useful  to  speak  of  such  to 
those  who  may  have  it  in  their  power  to  remedy  any 
such  things  as  are  blameworthy  in  Superiors,  or  are 
calculated  to  give  scandal  to  others. 

St.  Cyprian,  speaking  of  his  own  times,  says  that 
heresies  and  schisms  are  the  outcome  of  disobedience, 
murmurings,  and  contempt  on  the  part  of  subjects  in 
regard  of  their  ecclesiastical  Superiors,  and  that  he 
who  maintains  inviolable  the  authority  of  prelates, 
extirpates  by  the  roots  all  errors.  It  is  the  spirit  of 
ignoring  the  ordinations  of  Superiors,  of  canvassing 
their  conduct,  and  disregarding  their  opinions,  that 
leads  men  to  set  up  their  own  judgments  in  opposition, 


5o6  THE  FOURTH    WEEK. 

and  at  length  to  fall.  This  was  the  case  with  Luther 
and  with  all  the  first  self-styled  Reformers. 

R^lle  II. — We  must  approve  of  the  Positive  and 
Scholastic  methods  of  teaching  theology:  in  the  first 
we  are  taught,  and  our  affections  are  excited  in  all 
things  to  love  God  our  Lord,  and  to  give  ourselves 
up  to  His  service,  as  in  the  writings  of  St.  Jerome, 
St.  Augustine,  St.  Gregory,  and  the  rest  of  the  Fathers  ; 
in  the  second,  as  in  the  works  of  St.  Thomas,  St.  Bona- 
venture,  and  the  Master  of  Sentences,  we  learn  to 
define  accurately  and  to  establish  those  truths  which 
are  necessary  for  eternal  salvation,  and  are  better  pre- 
pared to  show  up  and  refute  all  the  errors  and  false 
reasonings  of  the  day  ;  and  this  because  the  Scholastics 
are  of  more  recent  date  and  are  excellently  versed  in 
the  true  interpretation  of  the  Sacred  Scriptures  and  in 
the  writings  of  the  holy  Fathers,  and  at  the  same  time 
are  specially  enlightened  and  guided  by  God,  and  are 
helped  by  the  decrees  of  the  Councils  and  by  the 
canons  and  constitutions  of  our  holy  mother  the 
Church.  From  this  rule  we  see  clearly  the  cause  of 
the  inveterate  hostility  of  the  new  teachers  and  their 
successors  to  Scholastic  Theology. 

Rule  12. — We  must  be  careful  in  making  com- 
parisons between  persons  at  present  alive  and  the 
saints,  such  for  example  as,  "  Such  a  one  is  more 
learned  than  was  St.  Augustine,  so-and-so  is  a  greater 
saint  that  St.  Francis,  and  the  like." 

Rule  13. — That  we  may  avoid  all  error  we  must 
be  always  ready  to  maintain  that  what  to  us  seems 
white  is  black  if  the  Church  so  declares,  believing  that 
between  Christ  our  Lord  and  His  spouse  the  Holy 
Catholic  Church  there  is  one  and  the  same  spirit  which 
guides  and  governs  us  for  the  salvation  of  our  souls : 
for  our  holy  mother  the  Church  is  ruled  and  governed 
by  the  same  spirit  as  our  Lord  who  gave  to  us  the  Ten 


RULES  OF  ORTHODOXY.  507 

Commandments,  and  consequently  is  infallible  in  all 
those  things  which  pertain  to  matters  of  faith  or 
morals. 

Rtile  14. — Though  it  is  most  true  that  no  one  can 
be  saved  unless  he  be  predestined  and  have  faith  and 
grace,  yet  on  such  subjects  great  care  must  be  taken 
in  speaking  on  or  discussing  them. 

This  is  most  necessary,  lest  in  over-estimating  the 
efficacy  of  predestination  and  grace  we  unduly  detract 
from  the  power  and  efforts  of  free-will,  or  lest  by 
allowing  too  much  to  free-will  we  derogate  from  the 
grace  of  God,  without  which  all  supernatural  acts 
would  be  impossible. 

Rule  15. — We  must  not  habitually  preach  on  pre- 
destination ;  and  when  we  happen  to  treat  on  it,  let  it 
be  done  so  that  the  common  people  may  not  be  led 
into  any  mistake  and  should  be  inclined  to  say :  "  It 
is  already  decreed  whether  I  am  to  be  lost  or  saved, 
and  whether  I  perform  works  good  or  bad,  it  cannot 
be  otherwise ;  "  and  thus  tepid  and  indifferent  people 
neglect  those  works  which  conduce  to  salvation  and  to 
their  spiritual  advancement. 

Ride  16. — Great  care  must  be  taken  lest  by  unduly 
speaking  of  and  extolling  the  virtue  of  faith,  without 
the  addition  of  those  distinctions  and  explanations 
which  the  subject  requires,  we  furnish  a  pretext  to 
those  who  hear  us  for  neglecting  certain  good  works 
which  either  precede  or  are  the  consequences  of  a  faith 
informed  by  Divine  love. 

The  Council  of  Trent, ^  interpreting  the  words  of 
St.  Paul-  that  men  are  justified  gratis  by  faith,  says 
that  the  perpetual  teaching  of  the  Catholic  Church  is 
that  "therefore,  we  are  said  to  be  justified  by  faith, 
inasmuch  as  faith  is  the  beginning  of  salvation,   the 

1  Sess.  vi.  c,  8. 
2  Romans  iii.  28  ;  Galat.  ii.  16  ;  Ephes.  ii.  8. 


5o8  THE  FOURTH    WEEK. 

foundation  and  root  of  all  justification,  without  which 
it  is  impossible  to  please  God  and  be  numbered  among 
His  children.  We  are  said  to  be  justified  gratis,  because 
none  of  these  things  which  precede  justification,  such 
as  faith  or  good  works,  can  merit  it."  Later,  in  the 
eleventh  chapter  of  the  same  session,  after  establishing 
the  necessity  of  good  works,  it  adds,  "  Let  no  one  then 
delude  himself  by  supposing  that  by  faith  alon5  he 
becomes  heir  of  God  and  secures  his  inheritance." 

Rule  17. — Likewise,  we  must  not  so  speak  of  grace 
as  to  seem  to  detract  from  man's  liberty ;  nor  in  these 
dangerous  times  must  we  speak  of  faith  and  of  grace 
to  the  detriment  of  good  works  and  free-will,  or  so  as 
to  render  them  of  no  account. 

The  Council  of  Trent  declares  :  '*  The  beginning  of 
justification  in  adults  is  derived  from  God  through 
Jesus  Christ  by  preventing  grace,  that  is,  by  his 
vocation  by  which  they  are  called,  without  any  existing 
merit  of  their  own,  so  that  though  turned  away  from 
God  by  sin,  they  are  disposed,  by  His  grace  awakening 
and  helping  them,  to  turn  to  their  justification,  by  their 
free  assent  and  co-operation  with  that  grace.  So  that 
when  God  by  His  illuminations  touches  man's  soul,  man 
also  acts  by  accepting  it  when  he  could  have  rejected 
it,  not  however  that  he  could  of  his  own  free-will  and 
without  the  grace  of  God  move  himself  to  justification. 
And  therefore  we  read  in  Scripture,  Be  converted  unto 
Me  and  I  will  be  converted  to  you,  whereby,  we  are 
reminded  of  our  libert}^ ;  and  again  we  are  taught  the 
preventing  grace  of  God  in  those  other  words  :  Convert 
us,  O  Lord,  unto  Thee  and  we  shall  be  converted." 

Ride  18. — Although  the  service  of  God  solely  out  of 
pure  love,  is  to  be  esteemed  above  all  things,  still  we 
must  approve  and  esteem  also  fear  of  His  Divine 
Majesty  :  for  not  only  is  fihal  fear  pious  and  most  holy, 
but  servile  fear  also,  when  man  cannot  rise  to  any- 


RULES  OF   ORTHODOXY.  509 

thing  better  or  more  profitable.  For  even  this  helps 
much  to  free  oneself  from  mortal  sin,  and  when  once 
this  has  been  done,  a  man  easily  attains  to  filial  fear, 
which  is  entirely  acceptable  and  pleasing  to  God  our 
Lord,  because  it  is  inseparably  united  with  love. 

In  the  Scriptures  we  have  innumerable  passages  in 
praise  of  the  fear  of  God.  Thus,^  "  The  fear  of  the 
Lord  driveth  out  sin.  For  he  that  is  without  fear 
cannot  be  justified."  Again,  it  is  said  to  "  confer 
peace  and  the  fruits  of  salvation,  dilates  the  heart  and 
brings  joy  and  gladness."^  It  is  the  "beginning  of 
wisdom,"  and  "the  crown  and  fulness  of  wisdom."  It 
is  for  this  which  holy  David  prays,  *'  Pierce  my  flesh 
with  Thy  fear."  Our  Lord  Himself  counsels  it,  TimeU 
eum  qui  potest  et  animam  et  corpus  perdere  in  gehennam. 

According  then  to  these  rules  we  may  form  a  judg- 
ment, how  far  we  are  influenced  in  our  judgments  and 
in  our  conduct  by  the  true  Christian  and  Catholic 
spirit,  which  is  one  grand  result  of  the  Spiritual 
Exercises  when  properly  made. 

We  may  test  our  spirit  of  faith  and  obedience  to  the 
Church  by  the  first,  ninth,  and  thirteenth  rules.  We 
may  further  judge  what  eff'ects  they  produce  upon  our 
conduct  by  the  manner  in  which  we  are  present  at  the 
rites  and  ceremonies  of  Holy  Church  and  make  use  of  the 
sacraments^  according  to  the  second,  third,  and  eighth 
rules ;  we  may  test  our  conformity  to  her  discipline,  and 
to  her  sentiments  with  regard  to  Religious  Orders  by  the 
seventh,  fourth,  and  fifth  rules,  our  submission  to  civil 
authorities  by  the  tenth  rule,  our  appreciation  of  her 
methods  of  teaching  by  the  eleventh  rule,  also  our 
orthodoxy  in  regard  of  predestination,  grace,  faith,  and 
good  works,  and  also  as  concerns  the  utility  of  filial 
fear  of  God  by  the  rules  from  fourteen  to  eighteen. 
1  Eccles.  i.  27,  28.  2  Eccles.  i.  12. 


510  THE  FOURTH   WEEK. 

In  compiling  these  rules,  St.  Ignatius  evidently  had 
in  view  the  detractors  of  Holy  Church,  such  as  Luther, 
Calvin,  and  Jansenius,  and  their  public  errors;  and 
wished  to  make  them  known  so  that  the  children  of 
the  Church  might  shun  them  and  escape  being  misled 
by  them. 


APPENDIX  I. 


SUBJECTS  FOR  CONSIDERATION  WHICH  MAY  FURNISH 
MATTER  FOR  ELECTION  AND  REFORMATION  OF  OUR 
STATE    OF    LIFE,  USEFUL    FOR   ALL. 

In  the  following  Appendices,  various  considerations 
are  proposed,  which  suggest  subjects  which  will  be 
found  useful  and  suited  for  our  election  and  the  refor- 
mation of  our  lives.  They  are  not  to  be  taken  succes- 
sively, but  now  we  may  select  one,  now  another, 
according  to  the  necessity  or  requirements  of  the  time. 
For,  as  when  a  man  is  sick  it  would  be  inexpedient  to 
drug  him  with  all  kinds  of  medicine,  and  we  must  only 
administer  such  as  are  calculated  to  restore  him  to 
health,  so  according  to  the  different  states  of  the  soul 
must  be  the  nature  of  our  resolutions  and  the  subject- 
matter  of  our  election. 

I .  Not  unfrequently  during  the  course  of  the  after- 
noon, in  place  of  a  regular  meditation,  which  might  be 
inconvenient  and  a  source  of  great  fatigue,  there  is 
substituted  what  is  called  a  consideration  on  some 
practical  subject  bearing  on  our  daily  life  and  duties. 
This  custom  has  two  great  advantages,  for  in  the  first 
place  it  helps  us  to  a  more  intimate  knowledge  of 
ourselves,  and  in  the  second  it  provides  us  with  a 
number  of  subjects  on  which  we  may  exercise  the 
methods  of  election,  to  our  great  spiritual  profit. 


512  APPENDIX. 


2.  The  subjects  ought  to  be  of  a  pratical  nature,  and 
should  be  adapted  consequently  to  the  state  of  life  of 
him  who  is  making  the  Exercises. 

3.  They  should  be  chosen  and  determined  by  him 
who  gives  the  Exercises,  who  will  be  able  to  judge 
which  will  be  the  most  useful  and  the  best  suited  to 
the  state  and  dispositions  of  the  exercitant  under  his 
charge. 


I.— ON    HUMILITY. 

Humility  is  a  virtue  which  prompts  a  man  to  take 
a  true  estimate  of  himself,  and  laudably  to  depreciate 
himself,^  or  as  St.  Bernard  describes  it :  **  It  is  a  virtue 
which  causes  a  man  to  think  lightly  of  himself,  and 
to  acknowledge  it  in  his  words  and  conduct. "^ 

I.  This  virtue  is  based  upon  the  clear  knowledge 
which  man  has  of  himself,  of  his  dependence,  and  of 
his  defects.  This  knowledge  influences  the  will, 
thereby  inclining  it  to  regulate  its  action  in  conformity 
with  the  real  appreciation  of  self.  It  is,  moreover,  a 
virtue  strongly  inculcated  by  God,  and  approved  by 
right  reason.  Thus  our  Lord  bids  us  to  "learn  of  Him 
to  be  meek  and  humble  of  heart. "^  St.  James  counsels 
us  to  ''  be  humbled  in  the  sight  of  God,  and  He  will 
exalt  us."*  Further,  a  glorious  sanction  is  attached  to 
the  practice  of  this  virtue ;  for  it  is  written,  "  He  that 
humbleth  himself  shall  be  exalted."^ 

The  whole  life  of  our  Blessed  Lord,  from  His 
Incarnation  to  His  Death  upon  the  Cross,  must 
convince  us  of  the  beauty,  excellence,  and  necessity 
of  this  virtue,  and  shows  how  dear  it  was  to  His  Sacred 
Heart.  "  He  humbled  Himself,  becoming  obedient  unto 
death,  even  to  the  death  of  the  Cross."  ^^ 

1  Sum.  I.  q.  161.  a.  i.  2  £)g  grad.  hum.  *  St.  Matt.  xi.  29. 

^  St.  James  iv.  10.  ^  St.  Luke  xiv.  11.  ^  Philipp.  ii.  8. 


ON  HUMILITY.  513 


How  consistent  with  reason  this  virtue  is,  even  if 
revelation  were  silent  on  the  subject,  is  clear.  For 
reason  teaches  us  that  of  ourselves  we  have  nothing; 
that  whatever  qualities  we  enjoy,  whether  in  the 
intellectual,  moral,  or  physical  orders,  whatever  we 
possess  in  the  order  of  nature  or  of  grace,  all  are 
derived  either  immediately  or  mediately  from  God,^ 
on  whom  and  on  whom  alone,  we  are  absolutely 
dependent.  In  Him  we  live,  move,  and  have  our 
very  being :  without  Him  we  are  so  helpless,  that  we 
cannot  even  think  a  good  thought.  The  practical 
recognition  of  this  our  absolute  dependence  is  most 
pleasing  to  God  our  Lord,  who  is  the  Spirit  of  Truth  ; 
and  therefore  is  it  that  we  find  all  good  things  and 
blessings  promised  to  those  who  are  truly  humble, 
whilst  the  proud  are  pronounced  to  be  an  abomination 
to  the  Lord,  and  are  threatened  with  the  anger  and 
vengeance  of  God. 

n.  There  are  various  ways  or  degrees  in  which  this 
virtue  may  be  reduced  to  practice,  laid  down  by 
Lessius.- 

1.  To  hold  oneself  in  small  esteem  as  to  all  those 
qualities  or  accomplishments,  which  by  one's  own  efforts 
he  may  have  acquired. 

2.  To  recognize  oneself  unworthy  of  all  the  gifts 
that  God  has  bestowed  upon  him  ;  this  is  most  strictly 
true  as  far  as  man  himself  is  concerned. 

3.  From  this  it  must  follow  that  in  all  truth  and 
honesty,  man  must  suppress  all  desires  of  esteem, 
praise  or  honour,  knowing  well,  that  all  credit  is  due 
not  to  him,  but  to  God,  who  of  His  own  free-will  has 
given  to  him  all  that  he  is,  or  that  he  in  any  way  may 

*  "What  hast  thou,  that  thou  hast  not  received?  And  if  thou  hast 
received,  why  dost  thou  glory  as  if  thou  hadst  not  received  it?"  (i  Cor. 
iv.  7.) 

^  De  Just,  et  Jure.  iv.  c.  3. 
HH 


514  APPENDIX  I. 


be  said  to  possess.  Just  as  in  a  statue  or  painting,  no 
credit  is  due  to  the  work  of  art  itself,  but  all  its  beauty, 
excellence,  and  celebrity  are  to  be  attributed  to  the 
artist  who  has  designed  and  executed  it. 

4.  From  an  honest  desire  to  be  judged  and 
estimated  according  to  his  true  worth,  and  as  he  is 
in  the  sight  of  God,  the  humble  man  wishes  to  be 
held  of  little  account,  as  far  as  he  himself  is  concerned : 
hence  as  St.  Bernard  says :  '*  The  man  who  is  really 
humble  does  not  wish  himself  to  be  proclaimed  humble, 
but  to  be  reputed  as  nothing  worth."  ^ 

5.  The  humble  man  will  feel  pained  instead  of 
being  flattered  when  he  finds  himself  treated  with 
consideration,  or  hears  himself  or  his  actions  praised 
or  extolled,  unless  it  redounds  to  the  honour  and  glory 
of  God. 

6.  If  he  institutes  any  comparison  between  himself 
and  others,  he  will  always  give  the  preference  to  them  ; 
for,  reflecting  on  what  he  is  of  himself,  and  what 
others  are  by  the  gifts  which  God  has  conferred  upon 
them,  he  can  with  all  truthfulness  regard  himself  as 
more  despicable  and  worse  than  all  others.^ 

The  humble  man  sees  and  acknowledges  his  own 
weakness  and  miseries,  whilst  he  shuts  his  eyes  to  the 
good  qualities  and  gifts  which  God  has  bestowed  on 
him ;  whereas  he  sees  and  recognizes  the  benefits 
conferred  on  others,  refusing  to  let  his  mind  dwell  on 
their  shortcomings  or  defects. 

7.  Finally,  he  submits  himself  in  all  things  to  the 
holy  will  and  disposal  of  God  in  all  things,  as  clay  in 
the  hands  of  the  potter,  and  cheerfully  submits  to  be 
governed  by  others,  for  God's  sake,  and  as  His  rightly 
constituted  ministers,  as  far  as  his  station,  position, 
and  the  laws  of  prudence  and  propriety  permit, 

1  Serm.  in  Cant.  xxv.  §  xo. 
*  Sum.  2X2ae,  q.  clxi.  a.  3. 


ON  HUMILITY.  515 


III.  The  vices  opposed  to  this  virtue  of  Humility. 

1.  Undue  and  unreasonable  self-depreciation  is 
opposed  to  true  humility,  and  is  a  violation  of 
sincerity  or  truth.  By  it  we  expose  office,  position, 
or  station  to  detriment  or  injury;  nor  does  it  in  any 
way  tend  to  the  benefit  of  others,  or  to  the  edification 
of  our  neighbour.  It  is  often  a  great  delusion,  or  the 
-effect  of  a  secret  and  subtle  pride  or  self-consciousness, 
to  speak  disparagingly  of  self:  hence  it  is  far  better  to 
adopt  the  golden  rule,  namely,  to  avoid  the  use  of  the 
first  personal  pronoun  as  much  as  possible,  as  well  in 
public  as  in  private. 

2.  The  second  vice  opposed  to  humility  is  pride, 
or  the  inordinate  appreciation  of  our  own  imagined 
excellence  or  superiority.  This  arises  from  the  undue 
consideration  of  our  own  gifts  and  advantages,  without 
assigning  them  to  God,  from  whom  we  have  derived 
them  ;  as  also  from  our  blinding  ourselves  to  our  many 
weaknesses,  imperfections,  or  defects.  From  these 
causes  we  are  led  to  attribute  to  ourselves  greater 
excellence  or  merit  than  we  really  possess,  to  judge 
ourselves  better  than  we  are,  and  therefore  to  take 
complacency  in  ourselves,  to  the  disparagement  of 
others.  Hence,  too,  arise  inordinate  desires  of ^  praise, 
of  notice,  of  deference  and  subservience  ;  hence,  too, 
feelings  of  disappointment,  grief,  irritation,  and  resent- 
ment, when  these  desires  are  not  gratified ;  hence,  also, 
contempt  for  others,  preference  of  self  to  others,  even  to 
those  in  authorit}^,  and  condemnation  of  others  for 
want  of  prudence,  judgment,  charity,  &c.,  if  in  anything 
they  think  or  act  differently  from  ourselves.  Hence, 
too,  that  extreme  sensitiveness  when  any  fault  is  found 
with  us,  or  charitable  suggestion  is  made  to  us  for  our 
greater  temporal  or  spiritual  good. 

3.  Although  it  is  less  criminal  and  less  contemptible 
than   pride,  another   vice   is  equally  opposed    to   the 


5i6  APPENDIX  I. 


virtue  of  humility.  This  vice  is  the  fooHsh  appreciation 
of  our  attainments,  whether  physical,  intellectual,  or 
moral,  and  a  morbid  craving  of  ostentation  and  display, 
which  betray  a  want  of  judgment.  It  is  at  once  a  grave 
cause  of  disedification,  and  exposes  us  to  the  pity  or 
contempt  of  others,  and  sooner  or  later  is  punished  by 
God  with  bitter  humihation.  Let  us  examine  ourselves 
seriously  on  these  points,  and  see  how  far  we  have 
failed  in  regard  of  this  virtue,  and  what  practical  steps 
we  are  to  take  to  correct  our  faults. 
End  with  "  Our  Father." 


2.— THE  FUTURE  LIFE. 

What  a  strange  thing  it  is  that  knowing,  as  every 
man  does,  that  he  is  here  on  earth  merely  for  a  few 
short  years,  that  he  enjoys  at  most  only  the  beginning 
of  an  existence,  amidst  scenes  of  ever-recurring  death ; 
knowing,  too,  by  infallible  revelation  and  by  the  dictates 
of  reason  that  his  soul  once  having  been  created  can 
never  cease  to  be,  but  must  go  on  in  the  fulness  of  life 
as  long  as  God  is  God,  yet  he  allows  himself  to  be  so 
engrossed  by  the  passing  things  of  time,  as  though 
there  were  no  future  life  awaiting  him..  That  there  is 
another  life  is  certain,  a  life  that  shall  never  end,  the 
nature  of  which,  whether  for  weal  or  woe,  he  must 
determine  :  for  he  has  the  awful  power  to  decide  whether 
he  will  be  eternally  happy  in  the  possession  of  God  and 
in  the  company  of  the  angels  and  saints  in  Heaven,  or 
eternally  miserable  with  the  damned  in  Hell.  To 
impress  this  truth  more  deeply  upon  us  let  us  consider 
the  following  points. 

Point  I. — There  is ''another  life  "towards  which  I 
am  hurrying  forward.    Every  evening  I  am  twenty-four 


THE  FUTURE  LIFE.  517 

hours  nearer  to  it  than  on  the  previous  day.  Even 
whilst  I  am  asleep,  I  am  still  moving  rapidly  onward 
towards  it,  never  halting  on  the  way !  Oh !  what  a 
comfort,  what  a  source  of  courage  and  consolation  to 
one  that  is  earnest  in  the  service  of  God.  Listen  to 
the  holy  man  Job,  covered  with  loathsome  ulcers  and 
seated  on  a  dunghill :  "I  know  that  my  Redeemer 
liveth ;  and  in  the  last  da}'  I  shall  rise  out  of  the  earth  ; 
and  I  shall  be  clothed  again  in  my  skin,  and  in  my  flesh 
I  shall  see  my  God,  whom  I  myself  shall  see,  and  my 
eyes  shall  behold  and  not  another :  this  my  hope  is 
laid  up  in  my  bosom." ^  And  St.  Paul :  "  As  to  the  rest 
there  is  laid  up  for  me  a  crown  of  justice,  which  the 
Lord,  the  just  Judge,  will  render  to  me  in  that  day."  2 
And  again  :  *<  The  sufferings  of  this  life  are  not  worthy 
to  be  compared  with  the  weight  of  future  glory." ^  It 
was  the  faith  in  another  life  that  prompted  the  Apostles 
to  abandon  houses,  lands,  and  kindred,  and  with  joy  to 
welcome  sufferings  and  death  itself,  in  order  to  purchase 
eternal  delights.  It  was  the  anticipation  of  another  life 
that  caused  the  martyrs  to  brave  the  rage  of  tyrants 
and  the  tortures  of  their  executioners  ;  that  peopled  the 
deserts  with  solitaries,  who  in  penance,  fasting,  and 
prayer,  passed  their  days,  happy  in  the  expectation  of 
the  eternal  years.  It  has  filled  monasteries  with  holy 
virgins  of  both  sexes,,  and  has  incited  confessors  to 
wander  through  the  whole  world,  to  brave  every  danger, 
and  to  endure  cheerfully  every  kind  of  hardship. 

Point  2. — There  is  ♦*  another  life,"  an  eternal  one. 
How  short  and  transitory  and  uncertain  are  the  years 
of  man  !  '*  Man  born  of  woman,  living  for  a  short  time, 
is  filled  with  many  miseries.  Who  cometh  forth  like  a 
flower,  and  is  destroyed,  and  fleeth  as  a  shadow,  and 
never  continueth  in  the  same  state :  the  days  of  man 
are  short,  and  the  number  of  his  months  is  with 
1  Job  xix.  25,  26.  2  2  Timothy  iv.  8.  '  Romans  viii.  i8. 


5i8  APPENDIX  I. 


Thee."^  Here  there  is  no  stability  but  incessant 
change,  no  peace  but  constant  unrest,  no  repose  but 
a  never-ending  alternation  of  cares,  anxieties,  hopes, 
and  fears.  Then,  again,  how  very  uncertain!  The 
Author  of  life  tells  us  that  He  will  call  us  away  when 
we  least  expect  it,  and  daily  experience  convinces  us 
that  there  is  nothing  more  uncertain  than  the  hour  of 
death.  But  it  is  far  otherwise  with  that  other  life, 
which  will  never  end.  Here  sorrows  and  pain,  cares 
and  disappointments  quickly  pass,  and  joys  and 
pleasures  are  no  less  fleeting.  Not  so  in  the  other 
life,  where  nothing  passes  away,  where  all  is  stable 
and  unchangeable,  where  what  is  possessed  is  "  fulness 
of  life  2  without  possibility  of  change,  of  increase  or 
diminution ;  "  where  the  soul  will  enjoy  perfect  happi- 
ness which  can  never  be  lost,  or  will  be  plunged  into 
the  abyss  of  despair  and  anguish  from  which  it  can 
never  be  released.  What  a  terrible  alternative !  what 
a  fearful  contrast !  This  thought  of  eternity  is  pregnant 
with  delightful  consequences  for  those  who  have  lived 
lives  of  the  just  on  earth.  They  have  done  wisely  in 
repressing  their  passions,  in  flying  from  sin  or  the 
occasions  which  exposed  them  to  danger,  in  doing 
works  of  penance,  in  observing  the  commandments  of 
God.  They  detached  themselves  from  the  things  of 
time,  they  spent  their  lives  in  sacrifices  for  God  and 
their  neighbour,  they  followed  in  the  footsteps  of  Christ,. 
in  view  of  this  eternal  life  :  and  how  wisely  ! 

Let  us,  like  the  just  who  have  gone  before  us,  let  us 
fear  nothing  but  to  offend  God  our  Lord,  let  us  detach 
ourselves  from  all  that  is  not  God,  let  us  keep  our  mind 
fixed  on  this  other  life,  *'  having  in  our  minds  the  eternal 
j^ears,"  desiring  nothing  but  to  dwell  for  ever  with 
Christ  in  never-ending  bliss  and  glory. 

^  Job  xiv.  I — 5. 
2  "Tota  simul  et  plena  vita."  (BcBthius.) 


THE  FUTURE  LIFE.  519 

Point  3.— There  is  ''another  life."  What  an  over- 
whelming thought  to  the  sinner !  When  for  him  the 
brief  space  of  life  is  drawing  to  its  close,  what  bitter 
memories  must  force  themselves  upon  him  !  "I  did 
but  taste  a  little  honey,  with  the  end  of  the  rod,  and 
behold  I  must  die."^  Life  has  been  wasted  in  the 
search  after  fleeting  and  hollow  pleasures,  in  the  study 
of  ease  and  comfort,  in  sacrifice  of  conscience  for 
earthly  gain,  in  the  indulgence  of  unlawful  cravings, 
in  the  gratification  of  unbridled  passions.  The  sinner 
has  lived  for  self  and  not  for  God,  for  the  esteem  or 
praise  of  men,  for  the  bubble  of  worldly  glory,  for  the 
acquisition  of  worldly  wealth :  and  now  he  sees  all 
these  gradually  receding  from  him ;  and  as  his  mortal 
life  is  drawing  to  a  close,  ''  another  life  "  is  opening  out 
before  him.  Tarry  he  cannot,  he  must  go  forward; 
eternity  is  preparing  to  swallow  him  up.  He  has  been 
gliding  thoughtlessly  over  the  surface  of  life,  without 
ever  attempting  to  fathom  its  depth ;  he  has  spent  his 
days  in  a  dream,  and  he  wakes  from  his  sleep  to  find 
his  hands  empty.  He  has  been  pursuing  shadows 
instead  of  contemplating  the  great  unseen  realities  of 
life,  until  too  late  he  finds  himself  undeceived.  Oh ! 
what  must  be  the  bitterness  of  his  regrets.  How  clearly 
now  does  he  see  his  folly  when  it  is  too  late  to  exchange 
it  for  real  wisdom. 

If  we  have,  then,  any  sense  at  all,  we  shall  direct 
our  thoughts,  desires,  and  efforts  to  this  future  life ;  we 
shall  spare  no  pains,  deem  no  sacrifices  too  great  to 
secure  its  being  happy.  Let  us,  with  Asaph  the 
Psalmist,  be  able  to  say:  "  I  thought  upon  the  days  of 
my  youth ;  and  I  had  in  my  mind  the  eternal  years. 
And  I  meditated  in  the  night  with  my  own  heart,  and  I 
was  exercised,  and  I  swept  my  spirit."  2 

1  "Gustavi  paululum  mellis  et  ecce  morior."  (i  Kings  xiv.  43.) 
'  Psalm  Ixxvi.  6,  7. 


520  APPENDIX  I. 


In  each  moment  of  life  here  below,  it  is  a  question 
for  each  one  of  us  of  a  loss  or  a  gain  for  eternity. 

This  living  faith  in  **  another  life  "  is  the  great  motor 
of  sanctity.  What  is  our  faith  in  this  point  ?  What 
influence  has  it  exercised  upon  us  in  our  appreciation 
of  the  things  of  this  world  ?  What  effect  has  it  had 
on  the  guiding  or  regulating  of  our  desires,  on  the 
manner  and  intention  with  which  we  perform'  the  every- 
day duties  of  our  state  of  life.  Do  we  think  and  will 
and  act  as  becomes  one  who  is  hurrying  onwards  to  his 
eternity,  or  rather  as  one  who  is  a  mere  creature  of 
time?  Whilst  yet  we  have  the  opportunity,  let  us 
resolve  to  correct  what  is  wanting,  that  when  the  Lord 
may  please  to  call  us,  He  may  find  us  ready  to  respond 
to  His  call. 


3.— ON   TRIALS. 

There  is  no  truth  more  clearly  declared  in  the 
Sacred  Scriptures,  or  more  confirmed  by  experience, 
than  that  our  life,  as  long  as  we  are  here  below,  is 
marked  by  trials.  No  matter  what  may  be  our  age,  or 
calling,  or  social  position,  it  is  always  true,  our  days 
are  few  in  number,  but  are  filled  up  with  many  miseries  : 
miseries  from  without  or  from  within,  miseries  from 
ourselves  or  from  others,  from  our  fellow-men  or  from 
the  enemy  of  our  human  nature.  *'  Truly  it  is  a 
misery  to  live  on  earth  ;"i  and  again,  ''The  Cross  is 
always  ready  and  at  every  turn  awaits  you.  Run 
where  you  please,  you  cannot  shun  it."^ 

Yes  !  trials  are  necessary ;  but  they  are  often  useful, 
and  at  all  times  can  be  turned  to  great  profit  and  to  our 
spiritual  advantage,  if  we  only  employ  the  means  with 
which  God  provides  us. 

1  k  Kempis,  i.  c.  22.  '  k  Kempis,  ii.  c.  13. 


ON  TRIALS.  521 


Point  I. — **  Because  thou  wast  acceptable  unto  God, 
it  was  necessary  that  temptation  should  try  thee."^ 
So  spoke  the  Archangel  to  Tobias,  when  he  announced 
to  him  that  he  had  been  sent  by  God  to  heal  him,  and 
to  deliver  Sara  from  the  devil. 

Again  God  declares  by  the  mouth  of  Job,  "  Blessed 
is  the  man  whom  God  correcteth ;  refuse  not,  therefore, 
the  chastising  of  the  Lord.  For  He  woundeth  and  He 
cureth,  He  striketh  and  His  hand  shall  heal."^  The 
same  truth  is  insisted  upon  by  St.  James :  '*  Blessed  is 
the  man  that  endureth  temptation :  for  when  he  hath 
been  proved,  he  shall  receive  the  crown  of  life."  ^ 

We  read  that  trials  and  temptations  await  all  those 
who  enter  in  earnest  into  the  service  of  God  :  *  that  far 
from  being  a  mark  of  God's  displeasure,  they  should  be 
regarded  rather  as  a  sign  of  His  approbation  and  good- 
will in  our  regard,^  and  that  they  are  a  special  sign  of 
His  blessing  and  love.^ 

From  the  above  and  from  many  other  passages,  we 
see  that  trials  and  temptations  are  the  portion  of  the 
just,  that  they  are  a  source  of  blessings,  a  pledge  of 
God's  watchful  care  and  spiritual  love. 

How  true  this  is  will  appear  more  manifest  if  we 
look  at  the  lives  of  all  the  servants  of  God,  from  the 
Apostles  down  to  our  own  time :  it  is  verified  in  those 
who  have  proved  their  fidelity  by  laying  down  their 
lives  for  Christ,  or  who  have  made  life  a  lingering 
martyrdom  by  lifelong  sacrifices  of  penance,  prayer, 
and  patience,  or  who  in  the  spirit  of  confessors,  have 
welcomed  trials  and  temptations,  and  have  overcome 
all  difficulties  in  the  promotion  of  the  knowledge  and 
love  of  God  in  their  own  souls  or  in  the  souls  of  others. 

If  we  consult  reason  itself,  enlightened  by  Divine 
faith,  the  necessity  of  temptations  and  trials  is  con- 

1  Job  xii.  13.  3  Job  V.  17.  3  st.  James  i.  12. 

*  Ecclus.  ii.  I.  5  Job  xii.  13.  «  Hebrews  xii.  5. 


522  APPENDIX  I. 


firmed.  For  the  devil,  the  enemy  of  human  nature, 
and  the  world  which  is  opposed  to  Christ  our  Lord, 
necessarily  hate  all  those  who  strive  to  follow  in  His 
footsteps,  and  who  are  consequently  opposed  to  them, 
who  reject  their  false  allurements,  and  condemn  and 
denounce  their  pernicious  principles. 

Point  2. — But  why  does  God  permit  His  servants  to 
be  tried  by  temptation?  i.  Because  in  this  way  He 
makes  a  trial  of  their  virtue.  "As  silver  is  tried  by 
fire,  and  gold  in  the  furnace,  so  doth  the  Lord  try  the 
heart  ;"^  and  again,  "  The  furnace  trieth  the  potter's 
vessel,  and  the  trials  of  affliction  just  men."^ 

Therefore  holy  David  prayed  to  the  Lord,  *'  Prove 
me,  O  God,  and  know  my  heart,  examine  me  and  know 
my  paths. "2 

2.  God  allows  them  to  be  tempted  that  He  may 
give  them  true  humility,  which  renders  them  mistrustful 
and  diffident  of  their  own  selves,  whilst  at  the  same 
time  it  leads  them  closer  to  our  Lord,  and  causes  them 
to  repose  their  confidence  in  His  protection.  For  in 
the  hour  of  trial  and  temptation,  we  see  clearly  our 
own  weakness  and  helplessness  if  left  to  ourselves,  and 
thus  are  compelled  to  have  recourse  to  God  in  prayer. 
Happy  would  it  have  been  for  St.  Peter  if  he  had 
followed  the  counsel  of  Jesus,  instead  of  presuming  on 
his  own  strength.  *'  Watch  and  pray,  lest  ye,  enter  into 
temptation." 

3.  Another  reason  why  God  permits  His  servants 
to  be  tempted,  is  in  order  that  by  His  grace  they  may 
increase  their  merits  here  and  their  glory  hereafter. 

We  must  not  suppose  that  we  are  making  great 
progress  in  virtue  when  all  goes  on  smoothly.  This 
state  is  often  most  dangerous,  as  it  is  calculated  to 
make  us  negligent  in  God's  service,  and  to  foster  vanity 

1  Prov,  xvii.  3. 
2  Ecclus.  xxvii.  6.  '  Psalm  cxxxviii.  3. 


ON   TRIALS. 


523 


or  self-complacency,  to  become  remiss  in  prayer,  and  in 
all  spiritual  exercises  ;  to  grow  indifferent  in  avoiding 
the  occasions  of  sin,  and  in  this  way  to  expose  ourselves 
to  the  attacks  of  our  enemy  who  never  sleeps,  but  "  like 
a  roaring  lion  goeth  about,  seeking  whom  he  may 
devour."^ 

Point  3. — What  are  the  means  to  be  employed  to 
overcome.  The  first  class  of  trials  and  temptations,  is 
when  we  find  ourselves  in  a  state  of  universal  apathy, 
darkness,  insensibility,  and  heaviness  of  soul.  At  such 
times,  meditation,  prayer,  penance,  detachment,  all 
become  irksome  and  difficult.  We  feel  a  loathing  for 
all  things  supernatural.  Faith  seems  darkened,  hope 
seems  undermined,  charity  grown  cold.  Like  one 
groping  to  find  his  way  in  the  dark,  we  know  not  how, 
or  rather  feel  unable  to  take  a  step  forward.  This  is 
often  a  great  trial  to  earnest  and  anxious  souls,  to 
whom  it  seems  as  if  God  had  turned  away  His  face 
from  them,  as  if  all  their  past  labours,  sacrifices,  and 
endeavours  had  been  in  vain,  as  if  further  perseverance 
were  impossible.  With  our  Lord  they  are  filled  with 
feelings  of  loathing  and  weariness,  coepit  t^dere. 

In  such  occasions,  we  must  persist  in  striving  to 
detach  ourselves  still  more  perfectly  from  creatures, 
towards  which  at  such  times  the  devil  and  our  own 
wayward  nature  would  incline  us  to  turn  ourselves  in 
search  of  comfort  and  consolation.  We  must,  in  the 
next  place,  humble  ourselves,  recognizing  that  of 
ourselves  we  are  nothing,  can  do  nothing,  and  that  all 
our  sufficiency  must  come  from  Him  who  "is  faithful 
and  will  not  suffer  us  to  be  tempted  above  what  we  are 
able,  but  will  make  also  with  temptation  issue  that  we 
may  be  able  to  bear  it."  2 

It  is  at  such  times,  also,  that  we  must  be  brave  and 
give  ourselves  to  extra  exercises  of  self-abnegation  and 

1  I  St.  Peter  v.  8.  ^  i  Cor.  x.  13. 


524  APPENDIX  I. 


prayer,  thereby  to  move  the  Heart  of  our  Lord  to 
compassion;  we  must  make,  also,  fervent  acts  of 
confidence  in  His  loving  protection :  "  Even  though 
He  should  kill  me,  yet  will  I  hope  in  Him."^  "If 
armies  in  camp  should  stand  together  against  me,  my 
heart  shall  not  fear :  if  a  battle  should  rise  up  against 
me,  in  this  will  I  be  confident." 2 

Another  excellent  practice,  is  to  go  in  spirit  to  the 
Garden  of  Gethsemane,  there  to  keep  company  with 
our  dear  Lord,  who  when  full  of  loathing  [ccepit  tadere)^ 
and  sadness  [mcBstiis  esse),  and  fear  (pavere),  being  in  a 
very  agony,  prayed  the  longer.  Persevere  from  day  to 
day :  perhaps  to-morrow  the  clouds  will  be  dispersed, 
and  then  will  come  the  bright  sunshine. 

The  second  class  of  trials  is  composed  of  those 
against  faith  and  purity.  These  may  be  either  of 
short  duration  or  may  be  persistent.  If  the  former, 
they  should  be  treated  with  cool  contempt,  whilst  the 
mind  is  diverted  to  something  else  and  the  heart  raised 
up  to  our  Lord  or  our  Blessed  Mother.  If  the  latter, 
we  should  with  perfect  calmness,  humble  ourselves 
profoundly,  place  ourselves  at  the  feet  of  Jesus,  or  with 
Mary  at  the  foot  of  the  Cross. 

With  patience,  confidence,  and  humility,  we  must 
have  recourse  to  prayer,  knowing  that  our  prayer  will 
be  heard.  Let  us  also  be  careful  not  to  perturb 
ourselves  by  any  undue  self-examination  which  en- 
courages such  temptations,  increasing  them  in  number 
and  intensity.  Let  us  beware  of  "perhaps"  and 
"  ifs ; "  when  with  God's  grace  we  feel  that  we  have 
good-will,  and  take  ordinary  pains  to  fulfil  our  duties, 
especially  those  of  prayer,  and  avoid  exposing  ourselves 
knowingly  to  the  occasions  of  such  temptations,  and 
are  moreover  troubled  lest  perhaps  we  may  have 
yielded,  let  us  go  in  peace  and  confidence,  trusting  by 
1  Job  xiii.  15.  2  Psalm  xxvi.  3. 


ON  TRIALS.  535 


God's  mercy  that  there  has  been  no  sin.  A  third  class 
of  trials  comprises  those  against  charity. 

Sometimes  we  feel  a  strong  tendency  to  sit  in 
judgment  on  others,  to  misinterpret  their  actions,  to 
take  an  unfavourable  view  of  all  they  say  or  do,  even 
in  things  most  innocent,  and  if  we  cannot  condemn 
their  deeds,  to  impute  to  them  less  perfect  motives  or 
intentions.  Sometimes  we  are  tempted  to  postpone 
them  to  ourselves,  or  to  forego  the  duties  of  charity, 
rather  than  sacrifice  our  love  of  self  in  some  form  or 
other;  we  feel  a  repugnance  to  help  them,  or  to 
sympathize  with  them  in  their  sorrows  or  afflictions, 
or  to  rejoice  with  them  in  their  success  or  good  fortune ; 
it  may  be  that  we  are  tempted  to  entertain  aversion 
for  them,  to  despise  them,  or  to  treat  them  with  disdain 
or  contempt,  or  what  is  sometimes  worse,  to  ignore 
them. 

All  this  may  arise  from  pride,  or  self-complacency, 
or  at  times  from  a  morbid  state  of  mind  or  imagination : 
or,  again,  it  may  be  that  their  manners,  disposition, 
or  conduct  but  ill  accord  with  our  own  ideas ;  or, 
perhaps,  they  may  be  really  disagreeable  and  faulty. 
In  any  case,  we  have  no  excuse  for  yielding,  but  should 
remember,  (i)  who  we  are  who  would  sit  in  judgment 
upon  others.  Let  us  take  the  beam  out  of  our  own  eye, 
before  we  look  at  the  mote  in  the  eye  of  our  brother. 
(2)  Who  is  our  neighbour.  ?  A  brother  of  Jesus,  for 
whom  Jesus  died,  and  whom  Jesus  loves  with  all  his 
faults,  and  whom  Jesus  commands  us  to  love.  He  is 
our  brother  too  :  a  member  of  the  same  mystical  body : 
destined  later  to  live,  and  reign,  and  be  happy  with  us 
in  our  Eternal  Home.  Jesus,  also,  has  substituted  him 
in  place  of  Himself  as  the  object  of  our  love.  (3)  Let 
us  also  remember  that  we  should  do  to  others  as  we 
wish  them  to  do  to  us,  and  let  us  shut  one  eye  to  the 
faults  of  others,  whilst  keeping  the  other  wide  open  to 


526  APPENDIX  I. 


see  their  good  qualities,  which  are  always  far  more 
numerous. 

Let  us  examine  ourselves  on  all  these  points.  How 
far  are  we  practically  convinced  of  the  necessity  of 
suffering  ?  Have  we  tried  to  turn  our  trials,  sufferings, 
and  temptations  to  advantage  ?  How  have  we  em- 
ployed the  means  of  overcoming  temptations  ?  Let  us 
examine  ourselves  seriously  on  these  points,  and  make 
acts  of  sorrow  for  all  faults  or  shortcomings,  together 
with  firm  and  practical  resolutions  for  the  time  to  come. 

End  with  "  Our  Father." 


4.— ON   DISSIPATION. 

Let  us  place  ourselves  in  the  presence  of  God,  and 
after  making  an  act  of  faith  and  humble  adoration,  let 
us  beg  light  and  grace  to  see  the  dangers  and  misery  of 
dissipation,  and  to  apply  those  means  which  will  protect 
us  from  yielding  to  it. 

Point  I. — What  is  a  dissipated  soul? — It  is  a  soul 
which  is  seldom  present  to  itself,  or  considers  itself. 
In  it  the  imagination  is  like  some  public  market-place, 
in  which  all  sorts  of  people  are  perpetually  coming  and 
going,  hustling  each  other ;  and  where  each  is  trying  to 
further  his  own  individual  interests ;  where  all  is  noise 
and  hurry,  and  where  it  is  hard  to  hear  or  to  be  heard 
in  the  midst  of  the  bustle  and  confusion. 

Dissipation  throws  open  all  the  gates  of  the  soul, 
and  the  passions  rush  in  and  out,  and  a  thousand 
thoughts  cause  it  to  forget  self  and  to  busy  itself  about 
others  and  things  which  do  not  concern  it,  and  thus 
the  soul  becomes  deaf  to  the  inspirations  of  God,  bHnd 


ON  DISSIPATION. 


527 


to  the  things  of  God,  loses  its  taste  for  prayer,  and  all 
feeling  for  self-denial. 

Point  2. — What  is  a  dissipated  soul? — It  is  one  which 
never  interests  itself  in  the  present,  or  endeavours 
to  discharge  its  actual  duties  perfectly  and  with  right 
intention,  but  goes  back  to  the  past  or  looks  forward 
to  the  future,  wasting  itself  on  fruitless  and  dangerous 
memories  or  on  idle  hopes,  fears,  and  imaginations 
which  may  be  never  realized.  The  result  is  habitual 
waste  of  time,  constant  beginning,  buf  never  finishing 
new  undertakings,  and  a  habit  of  day-dreaming  and 
unreality. 

Point  3. — In  the  dissipated  soul,  the  imagination  is 
ceaselessly  at  work,  and  the  will  is  never  fixed  per- 
manently on  anything,  but  is  constantly  changing.  It 
is  carried  away  hither  and  thither  by  sensible  objects, 
now  depressed  and  sad,  now  exuberant  and  gay.  It  is 
indiscreet  in  speech,  irritable,  and  inconstant,  and  is 
agitated  by  countless  faults  and  bitter  regrets. 

Point  4. — What  are  the  remedies  to  be  applied? — If 
this  dissipation  arises  from  a  natural  restlessness  and 
fickleness  of  disposition,  it  is  almost  impossible  to  over- 
come it ;  and  such  a  person  should  be  employed  in 
useful  and  pious  occupations,  and  should  be  kept  at  them. 
These  should  be  only  interrupted  by  frequent  renewal 
of  intention,  self-examination,  and  spiritual  reading  in 
private,  together  with  silence  at  all  times,  except  during 
recreation.  If  it  arises  from  interior  aridity  and  dis- 
relish of  prayer,  then  it  is  well  to  cut  oflf  all  unnecessary 
going  about,  all  visiting  or  gossiping  with  others,  and  to 
give  more  time  to  spiritual  reading,  acts  of  recollection, 
frequent  acts  of  the  presence  of  God,  and  also  to  repress 
all  impulsiveness  in  word  or  action. 

Let  us  see  how  far  we  have  given  way  to  this  dis- 
sipation, and  whether  it  has  not  influenced  us  in  regard 


528  APPENDIX  I. 


of  our  spiritual  progress.  Let  us  resolve  to  renew  our 
application  to  discharge  faithfully  the  duties  of  our  state 
of  life,  especially  those  which  regard  God  our  Lord ; 
to  speak  only  when  and  as  much  as  is  quite  necessary ; 
to  take  as  our  motto,  Agg  quod  agis^  and  to  do  earnestly 
and  perfectly  each  of  our  duties,  no  matter  how  small 
and  insignificant  they  may  seem  to  be ;  and  finally  to 
acquire  a  habit  of  making  frequent  acts  of  recollection 
and  of  the  presence  of  God. 
End  with  "  Our  Father." 


5,— ON    MEDITATION. 

If  there  is  one  duty  more  important  than  any  or  all 
others  for  those  who  would  strive  to  attain  perfection, 
it  is  the  duty  of  prayer.  From  a  neglect  of  this  have 
arisen  the  spiritual  calamities  of  whole  bodies  of  men 
as  well  as  of  individuals,  as  the  Spirit  of  God  declares, 
**  With  desolation  is  all  the  land  made  desolate,  because 
there  is  none  that  considereth  in  his  heart."  ^  It  is  by 
inducing  us  to  grow  remiss,  negligent,  and  indifferent  in 
regard  of  this  duty,  that  the  enemy  of  our  human  nature 
most  commonly  succeeds  in  drawing  us  into  a  state  of 
tepidity  in  God's  service,  and  into  the  temptations  of 
sin.  Hence  we  should  often  examine  ourselves  to  see 
how  we  are  affected  with  regard  to  it. 

We  will  then  consider  the  excellence  of  mental 
prayer,  and  its  necessity  for  us  in  our  state  of  life,  and 
finally  how  we  are  to  reduce  it  to  practice. 

Preparatory  prayer  will  be  as  usual. 
Point   I. — Nothing  is   more   recommended   in  holy 
books,  more  insisted  upon  by  the  teaching  and  example 
1  Jerem.  xii.  ii. 


ON  MEDITATION.  529 


of  the  saints  and  of  the  great  masters  of  spiritual  life 
and  the  founders  of  Religious  Orders,  such  as  St.  Bona- 
venture,  St.  Bernard,  and  St.  Augustine,  than  the 
practice  of  meditation.  They  speak  of  it  as  the  light, 
the  food,  and  the  medicine  of  the  soul.  Just  as  light  is 
necessary  for  the  life  and  the  exercise  of  the  duties  of 
men,  and  as  without  it  society  could  not  exist,  and 
nature  would  be  thrown  into  confusion,  &c.,  so  without 
prayer  the  soul  would  be  darkened,  and  would  lose 
all  supernatural  life,  and  would  end  in  moral  confusion 
and  death. 

Without  a  due  supply  of  nourishment  the  body 
would  become  enfeebled  and  gradually  lose  its  power 
of  action,  would  decay  and  die ;  so  also  without  prayer 
the  soul's  strength  and  energy  would  be  undermined, 
and  its  intellectual  power  and  moral  energy  would  soon 
become  paralyzed  and  lose  all  capability  of  rising 
above  the  mere  use  of  its  natural  powers,  and  thereby 
would  fail  in  attaining  the  end  for  which  it  has  been 
created. 

Again,  just  as  the  body  is  liable  to  decay  and  is  ex- 
posed to  countless  disorders,  weaknesses,  and  diseases, 
and  hence  requires  frequent  medicines  to  preserve  its 
health  and  stave  off  the  approaches  of  death,  so  also  the 
soul  is  exposed  to  innumerable  diseases,  such  as  vanity, 
pride,  sensuality,  self-love,  self-indulgence,  envy,  sloth, 
&c. ;  all  or  any  one  of  which,  unless  cured  or  held  in 
check  by  meditation  and  prayer,  would  soon  become 
mortal  in  their  effects. 

Others,  again,  call  meditation  the  strength  of  the 
soul,  the  source  and  fountain  from  which  all  virtues 
flow,  the  basis  and  column  which  support  and  maintain 
them  in  the  soul.  They  speak  of  it  as  the  weapon  by 
which  our  enemies  are  disarmed  and  dispersed,  the 
means  of  appeasing  the  anger  of  God,  the  key  to 
unlock  the  treasure-house  of  Heaven,  and  the  instru- 


530  APPENDIX  I. 


merit  to  draw  down  all  graces  from  God.  From 
all  this  we  learn  how  strongly  the  saints  recommend 
prayer. 

Point  2. — The  necessity  of  prayer. — There  is  an  obliga- 
tion incumbent  on  all  to  become  saints.  The  law 
is  universal.*  Estote  sancti — ''Be  ye  saints." ^  Now, 
for  this  three  conditions  are  required :  we  must  hate 
sin,  we  must  be  detached  from  all  creatures,  and 
we  must  love  God.  But  without  meditation  and  the 
spirit  of  prayer  we  cannot  hope  to  attain  any  one  of 
these,  and  consequently  could  not  possibly  fulfil  the  law. 

Further,  without  the  grace  of  God  it  is  impossible 
for  us  to  perform  the  smallest  supernatural  action,  and 
in  every  instant  and  circumstance  of  life  we  stand  in 
need  of  this  grace;  but  a  condition  of  securing  it  is 
prayer,  and  hence  we  see  its  necessity,  which  is 
inculcated  by  our  Lord,  saying,  *'  It  behoveth  always 
to  pray,  and  that  without  failing,"  2  and  again,  '*  Praj'' 
lest  ye  enter  into  temptation."  ^  The  example  of  our 
Blessed  Lord  further  impresses  this  same  necessity 
upon  us. 

Point  3. — The  practice  of  meditation  is  especially 
incumbent  upon  us,  for  many  reasons.  First,  because 
God  has  through  St.  Ignatius  provided  us  with  a  special 
and  easy  method  of  meditation  ;  secondly,  for  the  fulfil- 
ment of  the  arduous  duties  of  our  state  of  life,  we 
require  at  all  times  extraordinary  helps  and  graces  ;  and 
we  may  presume  with  reason  that  those  helps  will  be 
only  measured  out  to  us  in  proportion  to  our  fidelity 
in  the  use  of  the  method  of  prayer  which  has  been  given 
to  us.  . 

Point  4. — Let  us  examine  then  how  we  appreciate 
this  gift  of  God  ?  Do  we  practise  it  and  observe  the 
various  Additions  faithfully  ?     Do  we  give  the  full  time 

1  Comp.  Ephes.  i.  4  ;  Coloss.  iii.  12  ;  i  St.  Peter  i.  15,  16. 
2  St.  Luke  xviii.  i.  3  st.  Matt.  xxvi.  41 ;  St.  Mark  xiv.  38. 


ON  MORTIFICATION.  531 

to  it  ?     Do  we  seriously  apply  the  three  powers  of  the 
soul  ? 

If  we  find  that  we  have  been  guilty  of  any  negligence 
and  have  grown  remiss  or  apathetic,  let  us  seriously 
resolve  to  correct  ourselves  and  to  resume  our  former 
fervour  and  exactness.  Any  neglect  on  this  matter 
must  induce  sad  consequences. 


6.—0N    MORTIFICATION. 

The  Sacred  Scriptures  of  the  New  Dispensation  in 
most  of  its  pages  either  directly  or  indirectly  urges  the 
necessity  of  this  virtue.  The  saints,  following  in  the 
footsteps  of  our  Lord,  have  invariably  practised  it,  and 
in  fact  we  may  say  that  Christianity  itself  rests  upon 
it  and  flourishes  and  is  promoted  by  it.  As  the  vine 
stands  in  need  of  the  pruning-knife  that  it  may  flourish 
and  bear  fruit,  so  also  must  every  member  of  the  true 
vine  bring  forth  true  fruit  by  the  exercise  of  mortifica- 
tion and  penance. 

Let  us  consider  its  necessity  and  the  several  motives 
which  must  influence  us  in  adopting  and  practising  it. 

Point  I . — The  necessity  of  it  is  proved  to  us  by  the 
teaching  of  God  in  the  Sacred  Scriptures.  Thus  it  is 
made  a  condition  of  supernatural  life.  *'  For  if  in  the 
spirit  ye  mortify  the  deeds  of  the  flesh,  ye  shall  live."^ 
It  is  laid  down  as  the  alternative  of  condemnation: 
^'  For  unless  ye  do  penance,  ye  shall  all  perish."^  And 
again  our  Blessed  Lord  inculcates  it  as  a  necessity  if 
we  would  follow  Him,  saying,  *'  Whosoever  will  come 
after  Me,  let  him  take  up  his  cross  daily  and  so  follow 

1  Romans  viii.  13 ;  i  St.  Peter  iii,  18. 
a  St.  Luke  xiii.  5  ;  St.  Matt.  iii.  2. 


532  APPENDIX  I. 


Me;"i  nay,  He  tells  us  that  it  is  the  sign  by  which 
we  are  to  decide  who  is  worthy  of  Him.^  All  these 
passages  tend  to  show  that  mortification  is  necessary 
for  all  who  deserve  the  name  of  Christian ;  what  then 
are  we  to  conclude  with  regard  to  those  who  are  chosen 
to  a  higher  degree  of  perfection  and  of  closer  imitation 
of  and  union  with  Jesus  Christ,  if  not  that  they  should 
in  an  especial  manner  excel  in  this  virtue,  bearing 
about  them  the  mortification  of  Jesus,  that  the  life  of 
Jesus  may  be  manifested  in  them. 

Point  1. — Various  are  the  motives  which  urge  us  to 
this  mortification. 

(a)  I  am  a  companion  of  Christ,  whose  life  in 
infancy  and  in  His  youth,  in  His  private  and  public 
career,  was  one  continuous  privation,  amid  poverty  and 
labour,  one  long  act  of  mortification.  If  I  then  love 
Christ,  my  ambition  should  be  to  follow  in  His  steps, 
and  with  St.  Paul  "to  fill  up  those  things  that  are 
wanting  of  the  sufferings  of  Christ  in  my  flesh. "^ 

(^)  Again,  if  we  are  called  to  the  apostolate,  and  all 
of  us  are  to  a  greater  or  lesser  extent,*  we  are  also 
called  upon  to  fast  and  pray.  By  sufferings  and  blood 
our  Lord  saved  the  world,  and  this  salvation  must  by 
blood  be  continued  and  applied  to  the  souls  of  men 
through  the  ministrations  of  the  apostolate. 

(y)  St.  Ignatius  made  more  account  of  the  vinct 
teipsum,  i.e.,  of  mortification,  than  even  of  prayer.  This 
was  the  lesson  which  St.  Francis  Xavier  declared  he 
had  learned  above  all  others  from  his  spiritual  father, 
Ignatius.  St.  Francis  Borgia  made  it  the  measure  and 
test  of  sanctity,  as  without  it  no  man  can  excel,  either 
in  the  spirit  of  prayer,  or  charity,  or  humility. 

(8)  Finally,  when  we  consider  the  heavy  debt  which 
we   have  incurred   to  the  Divine  justice,  by  our  sins, 

1  St.  Matt.  xxi.  24  ;  St,  Luke  ix.  23.  2  St.  Matt.  x.  38. 

3  Coloss.  i.  24. 


ON  MORTIFICATION.  533 

faults,  and  negligences  of  the  past ;  the  rebellion  of  our 
passions,  and  the  risings  of  concupiscence  in  the  present ; 
the  dangers  which  loom  before  us  in  the  future,  we 
must  see  the  necessity  of  mortification  here  or  of 
suffering  hereafter.  Add  to  this  that  the  religious  life 
supposes  us  to  devote  ourselves  as  victims  for  the  sins 
of  others,  and  also  to  draw  down  graces  and  means  of 
salvation  for  the  souls  of  others  which  involves  the 
necessity  of  prayer  and  mortification. 

Point  3. — How  is  this  to  be  reduced  to  practice  ? 
The  chief  method  of  practising  mortification,  is  by 
overcoming  our  natural  inclinations  to  pride,  self- 
indulgence,  and  sensuality,  and  as  a  means  and  help 
to  this,  by  external  penances  such  as  are  enumerated 
by  St.  Ignatius  in  the  tenth  Addition  of  the  Spiritual 
Exercises. 

Let  us  examine  ourselves  and  see  how  far  we 
appreciate  the  necessity  and  motives  of  this  virtue  ;  also 
how  far  we  reduce  it  to  practice.  What  changes  are  to 
be  made  in  it  in  our  present  life,  &c.  Do  we  bear  bravely 
all  those  sufferings  which  befall  us  against  our  own 
will,  or  which  we  voluntary  assume  whether  they 
affect  the  body  or  our  own  will  and  judgment  ?  Do  we 
rejoice  to  see  ourselves  suffer,  without  trying  to  escape  ? 
Do  we  abstain  from  all  superfluity  in  regard  of  food, 
sleep,  clothing,  &c.  ?  Do  we  repress  desires  of  praise, 
amusements,  and  indulgences  ?  When  offended  by  any 
words  or  acts  of  others,  do  we  keep  silence  ?  Do  we 
in  return  try  to  requite  it  by  some  favour  or  gracious 
act,  or  at  all  events  try  to  approve  of  it,  or  at  least  find 
an  excuse  for  it  ? 


534  APPENDIX  I. 


7.— ON    CHARITY. 

On  this  important  subject  we  may  consider  the 
importance  and  necessity  of  striving  to  obtain  its  per- 
fection ;  the  urgent  motives  which  prompt  us  to  do  so ;. 
and  the  quahties  by  which  it  is  to  be  distinguished. 

'  Point  I. — Its  importance. — This  is  clear  from  the  fact 
that  it  is  the  first  commandment  which  God  has 
engraved  on  the  human  heart,  and  has  been  earnestly 
recommended  by  Him  in  all  time. 

(a)  In  the  New  Dispensation,  the  love  of  our  neigh- 
bour and  of  God  Himself  are  placed  in  the  same  rank.^ 
Nay,  God  has  insisted  most  on  the  love  of  our  neighbour, 
and  has  made  it  the  test  of  our  love  of  Himself.  He 
even  requires  of  us  that  we  love  our  enemies  ;  ^  and  we 
are  to  be  ever  striving  to  attain  the  perfection  of  that 
love  for  others  which  Christ  has  had  for  us.^ 

(/3)  Not  content  with  all  this,  in  His  last  discourse 
with  His  Apostles  our  dear  Lord  specifies  it  as  the 
mark  by  which  the  world  was  to  know  that  we  are  His 
disciples ;  ^  at  the  General  Judgment  it  is  to  be  rewarded 
by  eternal  possession  of  God,  whilst  its  non-observance 
is  to  be  visited  by  everlasting  punishment. 

Point  2. — The  qualities. — Our  Blessed  Lord  manifests 
the  qualities  which  this  charity  must  possess,  by  His 
own  example. 

(a)  His  charity  was  ever  active,  in  healing  the  blind,, 
the  deaf,  the  dumb,  the  lame,  the  sick,  and  the  dead. 
All  this  we  may  imitate  spiritually  as  occasions  may  and 

1  Comp.  St.  Matt.  xix. — xxii. ;  Romans  xiii.  ;  Galat.  v.  ;  St.  James  ii.  8  ; 
St.  Mark  xii.  ;  i  St.  Peter  ii. 

»  St.  Matt.  V.  44  ;  St.  Luke  vi.  27.  3  St.  John  xiii.  xv. 

*  St.  John  xiii.  35. 


ON   CHARITY.  535 


will  often  present  themselves ;  and  sometimes  also  we 
may  exercise  corporal  works  of  mercy. 

(/?)  His  charity  was  patient.  So  too  we  must  suffer 
in  the  care  of  souls,  we  shall  have  to  employ  plans, 
industries,  and  means  to  overcome  obstacles ;  and  to 
sacrifice  conveniences,  health,  and  self.  So  did  our 
Blessed  Lord.  We  must  be  ashamed  to  show  less 
earnestness  in  the  cause  of  the  salvation  of  our  neigh- 
bour than  the  devil  does  for  his  destruction. 

(y)  His  charity  was  compassionate  and  sympathetic,  He 
took  upon  Him  all  our  infirmities  for  that  purpose.^  He 
bore  with  rudeness,  coarseness,  infirmities,  heedlessness, 
frivolity,  and  selfishness  ;  all  of  which  are  more  deserv- 
ing of  pity  than  of  contempt  and  aversion.  With 
heroic  meekness  He  suffered  obstinacy,  ingratitude, 
cowardice,  treachery,  and  deceit. 

Point  3. — What  are  the  grounds  of  true  charity? — (a)  We 
must  love  others,  because  they  are  the  objects  of  the 
intense  love  of  God  the  Father,  and  because  they  are 
members  of  the  mystical  body  of  God  the  Son,  and 
because  they  are  the  consecrated  temples  of  God  the 
Holy  Ghost. 

{p)  Again,  they  are  made  to  the  image  and  likeness 
of  God,  and  consequently  if  we  love  the  reality,  we 
must  of  necessity  love  that  which  bears  its  stamp  and 
resemblance. 

(y)  Our  neighbours  are  created  to  live  and  reign 
with  us  in  eternal  glory,  are  co-heirs  with  us  of  God 
and  of  His  well-beloved  Son,  have  been  redeemed  from 
slavery,  and  have  been  purchased  by  the  same  life- 
blood. 

(S)  Lastly,  our  Blessed  Lord  has  placed  them  as 
substitutes  for  Himself  as  the  objects  for  our  charity, 
and  declares  that  our  conduct  towards  them  will  be 
regarded  as  if  it  were  done  for  Himself.^ 

1  Hebrews  v.  2.  2  st.  Matt,  x.  42: 


536  APPENDIX  I. 


(c)  If  we  study  the  lives  and  conduct  of  the  saints, 
we  find  that  all,  without  exception,  have  been  marked 
for  their  spirit  of  charity.  It  was  in  this  that  the 
Christians  from  the  earliest  times  have  gloried  ;  this 
spirit  has  always  animated  Holy  Church,  and  has 
raised  up  Religious  Orders  of  both  sexes  for  the 
promotion  of  every  kind  of  charity  whether  corporal  or 
spiritual ;  and  at  times  the  saints  have  melted  down 
the  sacred  vessels  to  provide  means  of  charity. 

Point  4. — What  are  the  marks  of  charity  ? — The  marks 
of  this  charity  will  be  to  suffer  with  those  who  are  in 
pain,  and  rejoice  w4th  those  who  are  happy  and 
successful ;  in  act  and  in  speech  to  treat  our  neighbour 
as  we  ourselves  would  wish  to  be  treated  by  others ;  to 
prefer  the  ease  and  comfort  and  success  of  others  to  our 
own,  to  show  unfeigned  reverence  and  respect  towards 
others,  to  repay  evil  with  good  in  word  and  deed,  to 
think  well  of  others. 

Let  us  examine  and  see  how  we  stand  in  all  these 
respects.  Do  we  treat  others  with  reverence  and 
respect,  as  the  children  of  God  and  representatives  of 
Christ  ?  Do  we  shut  our  eyes  to  their  faults  and 
defects  ?  Do  we  think  and  speak  well  of  them,  and 
act  kindly  and  considerately  towards  them  ?  Do  we 
put  ourselves  to  inconveniences  and  sacrifice  ourselves 
for  them  ?  Do  we  sympathize  with  them  and  try  to 
promote  their  interests  and  their  success  ?  Do  we  give 
way  to  any  special  attachment  and  thus  expose  holy 
charity  to  danger,  or  yield  to  feelings  of  special  aversion  ? 

If  we  find  that  there  is  anything  to  correct  in  these 
respects,  let  us  regret  and  amend  it  at  once.  Let  us 
pray  in  conclusion,  that  the  God  of  all  charity  will 
inflame  us  with  the  fire  of  His  love  that  we  may  be 
consumed  with  Christian  charity. 

End  with  **  Our  Father." 


ON    USE   OF  TIME. 


537 


8.— ON    USE   OF   TIME. 

How  important  it  is  that  we  should  examine  our- 
selves on  this  subject  is  clear,  when  we  see  how  reck- 
lessly it  is  wasted  and  too  often  abused,  and  how,  by 
many,  it  is  a  study  how  ''  to  kill  time."  If  we  shall  be 
accountable  before  God  for  every  idle  word,  and  this 
thought  has  made  even  saints  tremble,  how  much  more 
serious  will  be  the  account  which  we  shall  have  to 
render  for  the  waste  and  abuse  of  time  ?  This  may  be 
done,  not  only  by  doing  nothing,  but  also  by  employing 
it  in  things  which  in  no  way  concern  us,  or  by  dis- 
charging our  actions  in  a  bad  or  imperfect  manner. 
How  grievous  this  fault  is  may  be  the  better  understood 
by  considering  the  great  value  of  time,  the  singular 
providence  of  God  with  regard  to  it,  and  the  shortness 
and  uncertainty  of  the  tenure  of  it. 

Point  I. — The  value  of  time. — It  is  one  of  God's 
greatest  gifts  to  man,  inasmuch  as  without  it  all  natural 
action  would  be  impossible,  and  in  the  supernatural 
order  there  could  be  no  merit.  Again,  on  its  right  use 
depends  our  eternal  happiness. 

In  every  minute  of  time  a  man  may  obtain  pardon 
for  his  sins,  no  matter  how  many  and  grievous  they 
may  have  been  ;  he  may,  by  God's  grace,  be  freed  from 
the  slavery  of  the  devil  and  restored  to  the  friendship 
of  God,  and  instead  of  Hell  may  regain  his  lost 
inheritance  of  glory. 

As  every  minute  of  our  lives  is  a  grace  purchased 
for  us  by  the  Incarnate  Son  of  God  in  the  crib  and  on 
the  Cross,  and  consequently  by  His  Sacred  Blood,  let 
us  beware  of  losing  any  part  of  it,  lest  by  so  doing  we 
waste  and  squander  that  Sacred  Blood. 


538  APPENDIX  I. 


Point  2. — Let  us  consider  God's  providence  in  regard 
of  time.  In  His  dealing  with  man  our  God  is  most 
generous  in  everything.  The  whole  of  Nature  bears 
testimony  to  it.  The  senses  of  our  bodies,  the  faculties 
of  our  souls,  the  variety  and  multitude  of  the  temporal 
goods  with  which  He  surrounds  us,  the  countless 
inspirations  of  mind  and  aspirations  of  the  heart  with 
which  He  is  constantly  favouring  us,  are  evidences  of 
His  thoughtfulness  and  prodigality  of  generosity:  but 
with  regard  to  time  He  gives  it  only  from  instant  to 
instant :  nor  does  He  ever  promise  to  any  man  a 
repetition  or  continuance  of  it,  so  that  no  man  can 
promise  himself  five  minutes  more  of  life  than  he 
actually  possesses.  Each  minute  as  it  becomes  present 
is  ours,  and  our  eternity  in  a  certain  sense  and  our 
glory  to  a  certain  degree  depends  upon  the  use  we 
make  of  it,  and  every  quarter  of  an  hour  may  add 
prodigiously  to  our  happiness  or  misery  for  all  eternity. 
How  solemn  a  thought  is  this  !  It  is  this  which  made 
the  saints  so  scrupulous  in  the  husbanding  of  time ; 
which  caused  them  to  contract  even  the  hours  of 
necessary  relaxation  and  sleep,  and  to  have  their 
minds  and  hearts  ever  concentrated  on  God.  It  is 
this  thought  which  as  the  worm  of  conscience  torments 
the  lost  souls,  who  will  for  ever  bewail  the  abuse  which 
they  made  of  time  when  it  was  placed  at  their  command. 

Point  3. — The  shortness  and  uncertainty  of  time. — The 
Sacred  Scriptures  are  full  of  declarations  regarding  this 
point.  The  days  of  man  are  short,^  and  they  are  filled 
with  many  miseries.^  Nay,  time  itself  is  short. ^  It 
passeth  as  a  cloud  over  the  face  of  heaven,  as  an  arrow 
from  the  bow,  as  a  ship  over  the  bosom  of  the  waters, 
or  as  a  flower  of  the  field.  In  all  these  ways  does  the 
Spirit  of  God  impress  this  truth  upon  us. 

As  regards  the  uncertainty  of  its  tenure,  our  dear 
1  Job  xiv.  5,  2  Job  xiv.  I.  '  I  Cor.  vii.  29. 


ON   USE  OF  TIME.  539 

Lord  in  His  parables  urges  this  truth  upon  us,  thereby 
to  guard  us  against  all  waste  of  it  and  to  impel  us  to 
employ  it  well.  Nay,  He  declares  that  He  will  come 
like  a  thief  in  the  night,  and  when  we  least  expect  it : 
that  we  may  suddenly  lose  all  those  things  which  for 
so  long  we  have  been  amassing:  that  as  a  bridegroom 
He  may  surprise  us  whilst  we  are  asleep.  Does  not 
daily  experience,  especially  of  late  years,  impress 
this  uncertainty  of  life  upon  us  by  the  vast  number 
of  sudden  deaths  ?  And  this  in  persons  of  every  age, 
state,  and  condition  ? 

And  as  to  its  shortness,  if  we  recall  the  years  which 
we  have  lived,  they  have  passed,  and  have  left  nothing 
behind  but  a  dim  and  vague  remembrance :  so,  too,  the 
rest  will  fly  by.  If  we  abstract  the  time  spent  in  sleep, 
or  in  taking  our  meals,  amusements,  unnecessary  recrea- 
tions, and  other  merely  natural  actions,  the  days  of 
infancy  and  early  youth,  and  the  years  spent  in  sin, 
alas !  how  little  of  life  is  left  which  we  have  spent  in 
preparing  for,  or  is  worthy  of.  Heaven  !  How  necessary 
then  to  use  the  rest  of  our  time  differently. 

How  then  should  we  employ  our  time  ?  (i)  We  must 
keep  steadily  to  our  spiritual  duties;  (2)  fulfil' the 
duties  of  our  state  of  life ;  (3)  do  what  we  owe  to 
our  station ;  (4)  fill  up  our  spare  time  well ;  (5)  what- 
ever we  do,  must  be  done  in  a  spirit  of  faith  and  love. 


540  APPENDIX  I. 


g.— ON    MEANS   OF   SANCTIFICATION. 

As  the  world  has  its  maxims  and  principles  by  the 
adoption  and  by  the  application  of  which  the  spirit  of 
the  world  is  preserved,  fostered,  and  promoted,  so  too 
they  that  are  not  of  the  world,  but  are  anxious  to 
cultivate  an  opposite  spirit,  must  have  their  maxims 
and  principles,  by  observance  of  which  they  may 
securely  attain  what  is  the  will  of  God,  which  is  their 
sanctification.i 

1.  To  be  men,  it  is  our  duty  to  act  in  all  things  by 
reason. 

To  be  Christians,  we  must  crucif}'-  our  vices  and 
concupiscences. 

To  be  saints,  we  must  die  to  ourselves  and  live  con- 
formable to  Jesus  Christ. 

2.  It  is  a  delusion  to  expect  to  become  saints  in  a 
day.  To  attain  sanctity  we  must  mount  step  by  step 
like  the  man  who  ascends  a  ladder.  On  the  way  we 
must  not  be  surprised  or  discouraged  if  we  frequently, 
make  a  slip  or  actually  fall.  To  grieve  undul}^  or  to 
lose  heart  is  often  the  effect  of  pride  and  annoyance 
to  find  ourselves  weaker  and  more  frail  than  we  like  to 
acknowledge  ;  and  is  a  great  danger  and  obstacle  in  the 
way  of  perfection.  We  must  imitate  the  person  who 
on  his  way  has  fallen  down.  He  picks  himself  up  as 
soon  as  possible  and  hurries  on,  instead  of  remaining 
and  rolling  on  the  ground  to  spite  himself  for  falling, 
which  impedes  and  prevents  him  from  advancing  and 
making  progress  on  his  journey. 

3.  We  must  lay  it  down  as  a  principle  that  "great 
things  depend  on  small,  and  small  things  lead  to  great." 
Consequently  we  must  never  delude  and   flatter  our- 

1  I  Thess.  iv.  7. 


ON  MEANS  OF  SANCTIFICATION.  541 

selves  with  the  thought,  or  excuse  ourselves  with  the 
expression,  that  "  it  is  only  a  small  inspiration  which  I 
have  rejected,  only  a  trifling  act  of  mortification  which 
I  have  neglected."  Let  us  always  bear  in  mind  that 
nothing  which  can  contribute  to  eternal  salvation  is 
small :  and  that  the  most  insignificant  action  of  a 
person  who  is  in  the  grace  and  friendship  of  God  is 
capable  of  meriting  an  eternal  increase  of  glory.  Of 
this  we  have  the  instances  of  Jesus  and  Mary,  the 
greater  part  of  whose  lives  were  spent  in  the  per- 
formance of  actions  which  according  to  the  estimation 
of  men  were  small  and  ordinary  and  of  no  great 
account. 

4.  We  must  avoid  dissipation,  and  unnecessary  and 
useless  recreation.  Rather  let  us  do  for  our  souls,  what 
we  are  used  to  do  for  our  bodies  in  cold  and  wintry 
weather.     We  shut  our  doors  and  windows,  and  make 

*a  good  fire.  So  let  us  close  the  doors  and  windows  of 
our  souls  by  restraining  our  eyes  from  idle  curiosity 
and  promiscuous  reading,  and  our  tongues  from  useless 
or  idle  conversation,  and  ourselves  from  unprofitable 
visitings  or  meddling  in  things  which  do  not  concern 
us ;  and  by  prayer  and  union  with  God  keep  alive 
within  us  the  love  of  and  union  with  God  and  the  fire 
of  Divine  charity. 

5.  We  must  always  bear  in  mind  that  saying  of 
St.  Bernard  :  *'  In  our  affections,  there  must  be  nothing 
above  God,  nothing  equal  to  God,  and  nothing  to  share 
the  heart  with  God.  He  will  never  be  content  to  share 
our  hearts  with  anything  created,  but  is  a  jealous  lover 
who  will  not  be  content  unless  with  our  whole  heart 
and  mind  and  soul  we  love  Him."^ 

6.  Just  as  we  must  always  wind  up  a  clock,  or  it  will 
cease  to  go  and  tell  the  hour,  and  we  must  be  ever 
weeding  the  ground,  or  it  will  cease  to  produce  fruits  or 

1  Prov.  xxiii.  26. 


542  APPENDIX  I. 


flowers,  so  must  we  by  vigilance  in  watching  and  root- 
ing out  our  vicious  or  wayward  inclinations,  keep  our 
souls  pure  and  advance  in  the  way  of  perfection. 

7.  Lastly,  we  should  have  frequent  intercourse  with 
'a  prudent  director.  It  keeps  us  always  on  our  guard, 
it  draws  down  great  blessings  from  God,  inasmuch  as 
it  is  at  once  a  great  exercise  of  humility  and  of  self- 
denial. 

Let  us  examine  how  far  we  have  imbided  these 
maxims  and  how  far  we  have  regulated  our  lives 
according  to  these  principles ;  which  of  them  have 
we  most  ignored  or  neglected ;  and  let  us  determine 
to  observe  them  more  faithfully  for  the  future. 


10.— ON   ORDINARY   ACTIONS. 

There  is  a  law  imposed  upon  every  Christian  which 
obliges  him  at  all  times  and  in  all  circumstances  and 
conditions  of  life,  which  is,  Estote  sancti — "  Be  ye  holy."^ 
By  this  we  are  all  bound  to  aim  at  sanctity.  Then  it 
cannot  be  so  difficult  of  attainment. 

I.  But  in  what  does  it  consist  ?  Not  in  great  and 
high  contemplation,  nor  in  long  vocal  or  mental  prayers, 
nor  in  severe  fasts  and  corporal  penances  ;  for  to  many 
these  are  practical  impossibilities ;  but  true  sanctity 
consists  in  the  imitation  of  our  Blessed  Lord,  in  the 
right  and  proper  discharge  of  the  duties  of  our  state  of 
life.  Sanctity  then  is  not  in  the  doing  of  extraordinary 
things,  but  in  the  performance  of  our  ordinary  actions 
extraordinarily  well.  Now,  for  this  three  things  are 
required,  namely,  a  right  intention  in  all  we  do,  and 
that  our  actions  be  performed  thoroughly,  and  all  in 
1  Levit.  XX.  7  ;   i  St.  Peter  i.  16  ;   Ephes.  i.  4. 


ON  ORDINARY  ACTIONS.  543 

their  proper  time,  with  right  mind,  alacrity  of  will,  and 
diligent  execution. 

2.  Perfect  intention  is  either  positive  or  negative. 
The  latter  supposes  that  we  exclude  all  sinful,  merely 
human  and  natural  motives  in  what  we  do,  all  acting 
without  reflection  and  from  mere  impulse.  This 
becomes  more  difficult  whenever  the  actions  are  of 
short  duration,  or  are  pleasant  and  harmonize  with  our 
tastes  and  inclinations.  The  former  supposes  us  to  aim 
in  all  we  do,  no  matter  how  small  and  short  the  things 
may  be  in  themselves,  at  some  supernatural  motive : 
either  for  the  greater  glory  of  God  our  Lord  and  of 
His  saints,  or  for  the  spiritual  or  temporal  good  of  our 
neighbour,  or  for  our  own  spiritual  profit.  Thus  at 
one  time  we  may  animate  ourselves  to  perform  our 
actions  in  a  spirit  of  penance  for  our  own  sins  or  for 
those  of  others,  at  another  to  prove  our  love  for  Jesus 
Christ  or  for  His  Father's  glory,  at  another  to  obtain 
some  special  grace  or  favour  of  which  we  ourselves 
may  stand  in  need,  or  which  we  desire  for  others,  &c., 
or  for  all  these  several  objects  combined. 

3.  As  to  the  alacrity  of  will,  we  should  not  perform 
our  duties  in  a  spirit  of  moroseness,  or  sadness,  or  out 
of  necessity,  for  God  loves  a  cheerful  giver,i  and  it  is 
an  insult  to  Him,  and  a  source  of  scandal  to  others,  to 
look  wretched  and  unhappy  in  paying  Him  service ; 
but,  on  the  contrary,  we  ought  to  show  our  cheerfulness 
and  readiness  in  all  we  do,  not  only  in  things  pleasant 
and  agreeable  to  us,  but  also  and  especially  in  those 
which  are  laborious,  unpleasant,  and  repugnant. 

We  must  also  be  diligent  in  the  execution  of  our 
ordinary  actions. 

This  is  more  necessary  in  those  duties  which  are  of 
daily  recurrence,  as  from  their  frequency  we  are  more 
inclined  to  perform  them  out  of  mere  routine  and  in  a 

1  2  Cor.  ix.  7. 


544  APPENDIX  I. 


cursory  kind  of  way.  Such  are  the  daily  duties  of 
meditation  and  of  the  general  and  particular  exami- 
nation of  conscience,  and  those  special  duties  attached 
to  the  state  or  office  in  which  we  find  ourselves. 

This  diligence  must  be  extended  to  the  manner  as 
well  as  to  the  time  in  which  we  perform  them. 

As  regards  the  manner,  we  should  remember  that  as 
we  should  do  all  from  a  supernatural  motive,  it  is  a 
kind  of  insult  to  God  whom  we  serve,  that  they  should 
be  performed  in  a  slovenly,  half  and  half,  and  imperfect 
manner,  no  matter  how  lowly  the  things  may  be ;  and 
we  should  bear  in  mind  the  maxim :  "  What  is  worth 
doing  at  all  is  worth  doing  well ;  "  and  again,  the  peace 
and  satisfaction  of  doing  anything  thoroughly  and 
perfectly  more  than  compensates  for  the  extra  labour. 

And  as  to  doing  everything  in  its  proper  time,  it 
not  only  is  an  exercise  of  constant  self-conquest  and  is 
a  great  secret  of  avoiding  waste  and  abuse  of  time,  but 
of  itself  is  required  if  we  mean  to  do  our  actions  well 
and  to  make  progress  in  the  way  of  perfection.  *'  By 
Thy  ordinance  the  day  goeth  on."^ 

Hence,  that  we  riiay  perform  our  ordinary  actions 
well,  let  us  commence  even  the  least  actions  by  the 
sign  of  the  Cross,  or  by  bending  of  the  knee,  or  by 
applying  the  hand  to  the  heart,  &c. 

If  the  act  be  of  some  duration,  let  us  reflect  on  what 
we  are  going  to  do,  for  whom  and  for  how  long. 

If  it  be  pleasant,  let  us  protest  that  we  will  do  it  for 
God ;  if  unpleasant,  that  we  will  perform  it  cheerfully 
for  God's  sake. 

In  our  chief  actions  let  us  recall  the  faults  to  which 
we  are  more  liable  in  their  performance,  such  as  sloth, 
want  of  earnestness  or  of  perseverance;  and  resolve 
against  it. 

1  Psalm  cxviii.  91. 


ON   HUMAN  RESPECT.  545 

Finally,  we  should  acquire  a  habit  of  some  short 
form  which  may  express  a  perfect  offering,  such  as, 
In  te,  pro  te,  cum  te,  ex  te,  mi  Deus,  m  sandissimis  Jesu  et 
MaviiB  cor  dibits. 

From  time  to  time,  it  is  well  to  ponder  the  example 
of  our  Lord,  of  whom  it  is  written,  *'  He  did  all  things 
well."i  "What  things  are  pleasing  to  Him,  I  do 
always." 2  "My  food  is  to  do  the  will  of  Him  who 
sent  Me. "2 


II.— ON    HUMAN    RESPECT. 

Our  Blessed  Lord,  during  His  mortal  life,  verified 
the  prophecy  of  the  holy  old  man  Simeon,*  and  ever 
since  between  Him  and  the  world  there  has  been  war, 
in  the  way  of  thinking  and  of  judging,  as  to  laws  and 
the  rules  of  conduct ;  and  as  yet  ndman  has  succeeded 
in  pleasing  both,  nor  will  it  ever  be  possible,  for  God 
has  said  it.^ 

If  we  would  then  please  God,  we  must  make  up  our 
minds  to  trample  upon  human  respect  and  to  disregard 
the  opinions  of  men,  and  to  reject  all  fear  of  what  the 
world  will  say,  whenever  there  is  question  of  performing 
our  duty. 

For  this  let  us  consider  how  human  respect  dis- 
honours and  degrades  a  man  and  is  injurious  to  him, 
and  ho\V  it  outrages  the  majesty  of  God,  and  how  in 
practice  it  is  to  be  overcome. 

I.  Human  respect  is  an  inordinate  desire  of  pleasing 
men,  or  a  fear  of  displeasing  them,  whereby  we  are  led 
either  to  omit  the  good  we  ought  to  do,  or  perform  the 
evil  which  we  should  avoid.  By  it  our  moral  liberty 
and  independence  are  sacrificed,  and  we  subject  our- 

1  St.  Mark  vii.  37.  3  st.  John  viii.  29.  3  gt.  John  iv.  34. 

*  St.  Luke  ii.  34.  5  St.  Luke  xvi.  13, 

JJ 


546  APPENDIX  I. 


selves  to  those  persons  or  principles  which  we  are 
bound  to  despise,  or  to  a  certain  vague  and  undefined 
public  which  would  most  surely  ultimately  respect  us 
if  we  acted  with  firmness  and  consistency,  and  only 
pities  and  despises  us  if  it  sees  us  bending  before  or 
submitting  to  its  tyranny. 

It  further  betrays  great  iveakness  of  judgment. 
Experience  shouvs  that  it  is  quite  impossible  to  please 
everybody,  as  the  judgments  and  appreciations  of  men 
are  so  different,  and  the  proverb  is  always  being  proved, 
Tot  sententicB  qtiot  sunt  capita,  or,  Many  men  of  many 
minds.  What  ar  pitiful  weakness  then  is  it  to  wish  to 
please  the  less  virtuous  and  less  sensible  and  more 
frivolous  portion  of  the  community. 

2.  It  is,  moreover,  positively  injurious  and  detri- 
mental to  those  who  as  slaves  submit  to  be  influenced 
by  it. 

For  it  renders  an  true  peace  of  mind  impossible,  as 
on  the  one  side  there  is  constant  fear  of  the  world  and 
how  it  may  regard  us,  and  on  the  other  remorse  of 
conscience  invariably  torments  us  for  our  cowardice 
and  hypocrisy. 

Further,  it  exposes  our  salvation  to  imminent  peril. 
Alas !  how  many  are  lost  through  it !  And  what  an 
amount  of  good  is  neglected  or  prevented  through  it ! 

How  many  poor  sinners  are  thereby  held  in  a 
captivity  from  which  they  would  gladly  escape  ?  how 
many  who  are  the  victims  of  a  false  or  unholy  friend- 
ship, or  of  false  doctrines  which  they  dare  not  reject 
for  fear  of  what  the  world  will  say,  or  of  the  pain  which 
they  would  cause,  or  of  the  contempt  or  condemnation 
they  would  unjustly  incur  ?  How  many  has  human 
respect  brought  to  a  violent  end  by  duels  or  suicide, 
or  held  enchained  in  mortal  sin  by  bad  company,  by 
loose  conversations,  by  frequenting  the  theatre,  the 
opera,  or  dangerous  dances  ? 


ON  HUMAN  RESPECT.  547 

3.  It  is  also  an  outrage  against  the  majesty  of  God. 
God  is  the  Lord  of  the  universe  and  the  Lawgiver 

of  mankind.  He  is  the  All-just,  the  All-wise,  and  the 
All-holy.  Hence  His  law  is  most  just,  most  wise,  and 
most  holy,  and  consequently  our  glory  depends  upon 
our  observance  of  it.  And  man  is  the  work  of  His 
hands,  and  on  Him  depends  for  the  use  of  his  senses, 
and  for  the  preservation  of  every  bre&th  of  his  body 
and  of  every  movement  of  his  soul. 

Now  this  Supreme  Lord  issues  His  command,  and 
man,  this  worm  of  the  earth,  demurs  and  refuses  to 
obey  !  and  his  pretext  is,  thereby  to  saiJt  his  honotiv  !  Are 
then  the  commands  of  God  dishonourable  ?  He  whose 
judgments  are  just,  whose  counsels  are  righteous,  can 
He  enjoin  anything  which  is  not  most  noble,  honourable, 
and  praiseworthy  ? 

God  commands.  He  threatens  with  Hell,  He  promises 
the  eternal  bliss  of  Heaven,  and  yet  the  victim  of 
human  respect  foregoes  all  because  N.  will  say  this, 
and  N.  will  do  that,  or  N.N.  will  be  pained,  or  will  be 
offended  and  will  reproach  him. 

Thus  there  is  a  deliberate  preference  of  the  favour 
of  men  to  that  of  God,  and  the  gross  crime  of  the 
Jewish  rabble  is  repeated  and  intensified,  who  cried  out 
once,  '*  Not  this  Man,  but  Barabbas.  Give  us  Barabbas 
and  let  this  one  be  crucified."  ^ 

The  obligation  of  confessing  God  outwardly  ^  is 
ignored,  and  the  ignominy  of  being  rejected  by  Him 
is  deliberately  incurred.  Moreover,  the  slave  of  human 
respect  is  in  the  language  of  Holy  Writ  declared  to  be 
an  idolater,  seeing  that  he  substitutes  the  creature  in 
place  of  the  Creator,  and  to  him  in  preference  pays 
homage  and  reverence  which  is  due  to  God  alone. 

4.  We  must  choose  now  between  the  scoffs  of  a  few 
men  for  a  short  time  and  the  sarcasm  of  the  host  of 

1  St.  Luke  xxiii.  18.  '  St.  Luke  xi.  26. 


548  APPENDIX  I. 


devils  and  of  men  in  the  dungeons  of  Hell  for  eternity, 
and  must  leave  the  broad  way  of  fashion  and  of  worldli- 
ness,  or  must  resign  all  hope  of  entering  the  narrow  gate 
which  opens  into  the  realms  of  never-ending  bliss. 
If  we  now  resist  this  shameful  weakness,  we  shall  escape 
the  wretched  company  of  those  who  will  be  forced  to 
exclaim  :  "  These  are  they  whom  we  held  in  derision, 
and  whose  lives  we  esteemed  as  a  disgrace.  We  fools 
esteemed  their  lives  as  a  madness  and  their  end  without 
honour,  and  lo  !  they  are  numbered  among  the  saints."  ^ 
Let  us  remember  that  every  time  we  yield  to  this 
weakness  we  rivet  a  new  link  to  our  chains  and  increase 
our  degradation  under  a  miserable  and  ignoble  tyranny, 
we  submit  to  a  slavery  most  unworthy  of  the  noble  soul 
which  God  has  given  to  us.  Why  should  we  consent 
to  waste  our  lives  at  the  beck  of  another,  without  any 
gain  and  at  such  an  irreparable  loss?  And  who  are 
they  who  lord  it  over  the  slaves  of  human  respect  ? 
They  are  the  vilest  and  least  noble  of  men,  whose  jeers 
should  be  rather  our  praise  and  glory,  and  whose  praise 
and  esteem  should  be  our  reproach  and  shame :  men 
whose  threats  are  mere  empty  talk,  and  who  can  do 
you  no  harm  unless  you  prove  weak  and  yield  to  them. 
"  Fear  not  them  who  can  only  kill  the  body,  but  cannot 
hurt  the  soul." 

5.  What  is  the  remedy  for  this  weakness  ?  From 
the  first  we  must  modestly  assert  our  independence, 
but  always  with  uncompromising  firmness,  especially 
when  we  make  new  acquaintances. 

We  must  mould  and  regulate  our  lives  and  views 
by  the  principles  of  holy  faith,  and  live  in  the  practical 
consciousness  of  our  own  dignity  and  of  the  duties  and 
obligations  which  it  involves. 

.  This   spirit  of  faith   must  be   kept    alive   by  great 
fidelity   to    our    spiritual    duties,  and    by   a    frequent 
1  Wisdom  V.  3 — 5. 


ON   LOVE   OF  ENEMIES.  549 

reception  of  the  holy  sacraments  of  the  Church.  We 
must  also  repress  with  energy  the  first  whisperings  of 
human  respect  and  the  first  insinuations  of  *'  what  the 
world  will  say." 


12.— ON    LOVE   OF   ENEMIES. 

In  the  New  Law  our  Lord  has  insisted  on  our 
loving  not  only  our  friends,  but  also  our  enemies,  and 
this  by  word  and  by  His  own  example :  and  requires 
of  His  followers  to  pray  for  those  who  persecute  and 
calumniate  them,  and  to  do  good  to  those  who  hate 
them.^  Now,  by  enemies  we  are  to  understand  all 
those  towards  whom  we  feel  dislike  or  anger,  whether 
by  reason  of  certain  defects  of  character,  such  as  impulsive-, 
ness,  or  pride,  or  melancholy,  or  inconstancy,  or  vanity, 
and  the  like,  or  because  they  ignore  what  we  consider 
is  due  to  us  in  the  way  of  respect,  service,  or  charity, 
or  because  they  bear  ill-feeling  and  show  unkindness 
to  us,  &c. 

1.  Now,  if  we  have  this  our  obligation  at  heart,  w^ 
shall  with  all  earnestness  and  promptitude  stamp  out 
all  ill-will,  and  sincerely  wish  and  try  to  promote  their' 
well-being  and  success  :  we  shall  be  careful  to  conceal 
the  annoyance  they  may  cause  us,  and  to  avoid  speak- 
ing disparagingly  of  them. 

We  must  beware  of  betraying  any  sign  or  trace  of 
disHke,  impatience,  weariness,  or  anger — nay,  rather, 
we  must  strive  to  anticipate  them  with  kindness,  seek 
their  company  rather  than  shun  them,  and  often  in 
prayer  recommend  them  to  God. 

2.  It  is  right  and  just  that  we  should  practise  this 
love  for  our  enemies.  It  is  too  true  that  we  have  been 
enemies  of  God,  and  that  perhaps  for  a  long  time,  and 

1  St.  Luke  vi.  38. 


550  APPENDIX  I. 


have  by  many  and  great  sins  proved  ourselves  mean 
and  ungrateful  to  Him.  And  yet  how  often  and  how 
generously  has  He  forgiven  us !  And  that,  too,  most 
fully.  Moreover,  He  has  been  unremitting  in  heaping 
fresh  favours  upon  us.  All  this,  independent  of  His 
other  claims,  gives  Him  a  right  to  require  from  us  a 
similar  treatment  of  others,  which  He  does,^  transferring 
His  own  claims  upon  us  to  those  who  are  our  enemies. 

3.  It  is  also  a  useful  and  advantageous  law,  inas- 
much as  it  thus  enables  us  to  secure  forgiveness  for  our 
many  hidden  and  venial  sins,  and  for  our  repeated 
negligences  and  omissions  of  duty.^  It,  moreover, 
furnishes  us  with  occasions  of  gaining  great  merit  and 
glory,  as  it  is  the  highest  and  most  difficult  mode  of 
exercising  charity,  and  at  the  same  time  is  the  dis- 
tinctive mark  by  which  our  charity  differs  from  that  of 
heathens.  3 

In  practice,  then,  it  is  well  in  meditation,  in  collo- 
quies, and  in  Mass  often  to  pray  for  this  spirit,  and  for 
such  as  are  a  source  of  trial.  If  we. are  associated  with 
those  who  have  faults  of  character,  let  us  remember 
that  they  have  also  many  good  qualities,  and  let  us 
think  of  these,  which  we  are  inclined  to  overlook  or  to 
forget,  rather  than  look  on  their  bad  quahties,  which 
too  often  we  are  apt  to  exaggerate.  How  differently 
should  we  view  the  same  defects  in  others  if  they  were 
our  friends,  and  how  ready  and  ingenious  should  we  be 
to  find  excuses  for  them.  A  holy  man  has  observed 
that  as  a  rule  every  one  has  nine  parts  good  and  praise- 
worthy, and  but  one  part  bad  or  worthy  of  blame.  Let 
us  shut  our  eyes  to  this  latter,  and  fix  them  wide  open 
on  the  former. 

It  is  well  for  us  also  to  bear  in  mind  that  we  too 
have  our  weaknesses  and  defects,  and  perhaps  of  the 
same  kind  or  even  worse,  and  that  we  expect  others  to 
1  St.  Matt.  V.  44.  2  St.  Matt.  vi.  3  st.  Matt.  v.  46. 


ON   SELF-CONQUEST.  551 

bear  with  us,  and  to  overlook  them.  If  others  maltreat 
us,  speak  disparagingly  of  us,  or  judge  us  harshly, 
after  all  it  is  only  what  we  deserve,  or  perhaps  it  is 
much  less  than  our  deserts  ;  and  consequently  we  have 
no  reason  to  murmur  or  complain :  nay,  it  is  a  comfort 
to  think  that  these  things  supply  us  with  an  occasion 
of  gaining  merit,  and  are  a  means  of  increasing  our 
sanctification,  and  of  imitating  the  example  of  our 
Blessed  Lord. 

Do  not  let  us  be  outdone  by  persons  in  the  world 
who  consider  it  a  part  of  good  breeding  and  politeness 
to  repress  all  signs  of  vindictiveness  and  aversion  or 
intolerance  in  regard  of  others,  and  who  regard  self- 
sacrifice  and  repression  of  feelings  as  the  first  conditions 
of  a  gentleman  ;  and  taking  example  from  the  saints,  let 
us  be  in  earnest  henceforth  in  the  love  of  our  enemies, 
and  in  doing  good  to  those  who  hate  us,  and  in  praying 
for  those  who  persecute  and  calumniate  us. 


i3._ON   SELF-CONQUEST. 

We  may  define  it  as  a  virtue  which  punishes  and 
reduces  to  order  the  irregular  motions  of  soul  or  body. 
Accordingly,  it  may  be  distinguished  into  internal  and 
external,  positive  and  negative. 

I.  The  necessit}^  of  this  virtue  is  evident  not  only 
from  the  manner  in  which  our  Blessed  Lord  insists 
upon  it  in  His  teaching,  but  also  from  the  example 
which  He  has  left  to  all  His  followers.  It  is  further 
shown  to  us  in  the  lives  of  all  those  who  have  followed 
in  His  footsteps  and  have  been  distinguished  by  their 
holiness.  Our  own  experience  must  also  convince  us 
that  without  the  constant  practice  of  this  virtue  it  is 
impossible  for  us  to  hope  to  please  God  and  to  avoid 


552  APPENDIX  I. 


sin,  and  to  keep  the  senses  of  our  body  and  the  passions 
of  our  souls  in  due  subjection  or  under  right  control. 

2.  The  advantages  of  cultivating  and  practising  this 
virtue  are  many  and  great,  amongst  which  we  may 
mention  the  following : 

(a)  It  enables  us  to  make  satisfaction  for  our  past 
sins,  and  for  those  hidden  ones  which  are  unknown  or 
forgotten,  and  also  for  our  daily  faults  and  sins  of 
frailty.  The  satisfaction  thus  made  during  this  life 
is  far  less  severe  than  that  which  else  we  should  have 
to  make  in  the  next  world,  and  which  would  there  be 
merely  expiatory  and  non-meritorious. 

(/?)  It  facilitates  the  avoidance  of  sin  in  the  future, 
as  thereby  our  passions  are  weakened  and  more  easily 
reduced  to  order,  and  the  soul  is  habituated  to  resist 
the  attractions  of  pleasure,  of  pride,  and  independ- 
ence ;  and  the  undue  fear  of  hardship  and  pain  is 
overcome. 

(y)  By  it  we  furnish  the  best  proof  of  the  fervour 
and  solidity  of  our  love  of  God,  and  our  desires  to 
become  men  of  prayer ;  and  union  with  God  is  kept 
alive  in  the  soul. 

(8)  It  is  the  condition  without  which  we  shall  have 
but  little  or  no  hope  of  increasing,  preserving,  or 
acquiring  perfection. 

(c)  Finally,  it  is  a  most  effectual  means  of  acquiring 
peace  of  mind. 

3.  The  practice  of  interior  mortification. — The  most 
important  exercise  of  this  virtue  is  the  interior,  to  which 
exterior  penance  is  only  or  chiefly  a  means,  and  is  the 
more  difficult.  Of  this  we  stand  constantly  in  need, 
and  from  it  no  one  is  exempted,  and  the  occasions 
which  call  for  it  are  ever  present  to  each  of  us,  no 
matter  how  old  we  may  be  or  in  whatsoever  position. 

It  may  be  exercised  in  a  multitude  of  ways,  as  for 
example : 


ON  SELF-CONQUEST.  553 

(a)  By  repressing  all  curiosity  about  other  persons, 
about  their  doings,  their  failings,  and  their  appoint- 
ments ;  also  all  canvassing  of  their  aptitude  for  this 
or  that  office,  their  qualities  whether  good  or  bad.  To 
this  we  may  add  the  avoidance  of  forming  conjectures 
and  of  a  morbid  desire  after  news  whether  political, 
social,  or  domestic. 

{/3)  By  avoiding  all  impetuosity  or  mere  impulse  in 
things  which  we  may  undertake  ;  and  rather  to  foresee 
and  calculate  the  possibility  of  failure,  and  prepare 
ourselves  to  counteract  or  avert  it. 

(y)  If  we  are  inclined  to  seek  some  indulgence  or 
gratification  with  excessive  ardour  and  undue  desire 
of  obtaining  it,  by  either  checking  it  or  by  firmly  fore- 
going it  altogether. 

(8)  By  never  consenting  to  do  even  a  good  thing  at 
a  wrong  time  through  natural  feeling  or  through  eager- 
ness, as  for  example,  to  sit  up  at  night  to  devour  a  new 
book,  or  to  prepare  for  an  examination,  and  the  like. 

(e)  By  keeping  down  eagerness  or  anxiety  about 
letters,  or  about  some  favourite  study,  occupation,  or 
amusement,  or  by  anticipating  those  which  we  dislike, 
and  by  repressing  all  desires  about  a  change  of  place, 
superiors,  and  the  rest. 

In  doing  this  we  see  how  in  our  daily  life  we  may 
practise  real  mortification,  and  may  say  with  the 
Apostle,  Quoiidis  morior. 

4.  As  regards  exterior  mortification,  various  practices 
suggest  themselves,  and  to  be  perfect  it  involves  the 
cutting  off  of  all  unnecessary  satisfaction,  either  of  the 
senses  of  the  body  or  of  the  faculties  of  the  soul;  as 
also  the  infliction  of  positive  pain,  as  we  see  in  the 
contemplation  of  *♦  Two  Standards,"  the  '*  Three  Degrees 
of  Humility,"  and  "  The  Three  Classes  of  Men."  But  to 
enter  into  some  details. 

(a)   We   may  deny   our    eyes   the   sight   of    natural 


554 


APPENDIX  I. 


beauty  either  of  persons  or  things,  of  worldly  pomp 
or  splendour,  and  even  of  scenery. 

(p)  We  may  deny  our  ears  the  indulgence  of  con- 
versation, or  of  the  pleasures  derived  from  music,  and 
the  like. 

(y)  We  may  subdue  the  palate  both  as  to  the  kind, 
the  quality,  and  the  quantity  of  our  repasts,  and  more 
particularly  as  regards  our  drink. 

(8)  We  may  occasionally  fast,  moderate  our  sleep  as 
to  the  time  and  manner  of  taking  it ;  and  also  practise 
great  exactness  in  rising. 

(e)  Bravery  in  supporting  the  inconveniences  atten- 
dant on  the  varieties  of  the  weather,  in  always  assuming 
a  modest  position  in  sitting,  &c.,  often  costs  more  than 
taking  the  discipline  or  wearing  a  chain  or  hair-shirt. 


14.— ON   TRANQUILLITY   OF   MIND. 

1.  Peace  of  mind  is  a  great  treasure,  and  for  many 
reasons  merits  great  esteem,  and  its  attainment  deserves 
all  our  efforts.  The  possession  of  it  renders  the  rule  of 
reason  practicable,  and  provides  us  with  strength  and 
courage  under  temptations  and  difficulties,  and  enables 
us  to  make  progress  in  virtue.  But  without  this  tran- 
quillity reason  too  often  gives  place  to  impulse  or 
feeling,  we  become  inconstant  and  fickle,  and  despondent 
and  rebellious  under  our  trials. 

2.  Among  the  means  whereby  we  may  reasonably 
hope  to  attain  it  are  : 

(a)  To  be  convinced  that  sufferings  are  the  law  of 
man's  and  much  more  of  the  Christian's  existence ;  as 
a  holy  man  has  said,  Homo  natus  est  ad  laborem  sicut  avis 
ad  volandum :  consequently,  to  escape  it  is  hopeless,  and 
the  effort  to  do  so  only  adds  to  our  suffering.     There- 


ON   TRANQUILLITY  OF  MIND.  555 

fore,  the  only  wise  course  to  adopt  is  to  submit  at  least 
patiently,  if  not  cheerfully :  and  to  remember  that  our 
lot  is  far  easier  than  that  of  others. 

(^)  To  entertain  a  sovereign  contempt  for  the  things 
of  this  world,  and  consequently  to  regard  their  loss  as 
not  worth  a  thought :  and  to  hold  the  praise  or  censure 
of  this  world  as  equally  beneath  our  notice. 

(y)  Not  to  be  carried  away  by  natural  activity,  but 
to  keep  it  under  due  control :  and  avoid  too  many 
different  occupations.  The  greater  their  number,  the 
less  perfectly  will  each  be  performed,  as  the  less  care 
and  attention  can  be  bestowed  upon  each. 

(8)  To  regard  your  oifice  not  as  a  task,  but  as  a  work 
of  love.  It  is  by  so  doing  that  you  will  take  an  interest 
in  it  and  give  yourself  up  to  it :  and  not  to  mix  yourself 
up  in  the  affairs  of  others,  as  you  neither  help  them 
nor  yourself,  but  may  injure  both. 

(e)  Always  remember  that  in  our  lives  violent  trials 
and  crises  come  as  surely  as  storms  in  the  air,  and  like 
them,  often  from  unexpected  quarters,  and  when  we 
least  dream  of  them. 

(Q  Banish  all  anxiety  about  future  troubles,  which 
probably  will  never  come ;  and  prepare  yourself  for 
future  failures  with  perfect  resignation  to  the  ever- 
blessed  will  of  God.  And  see  in  all  events,  whether 
bright  or  dark,  the  loving  hand  of  God. 

(rj)  Avoid  all  deliberate  venial  faults,  or  violation  of 
rules. 

(0)  Let  your  spiritual  Hfe  be  marked  by  prudence, 
moderation,  spirit,  and  courage  :  and  consequently  when 
you  fall  do  not  yield  to  immoderate  grief,  but  make  an 
act  of  sorrow,  and  renew  j^our  fervour.  Acknowledge 
your  shortcomings,  and  conceive  high  purposes  of  virtue ; 
but  banish  any  desire  of  perfection  which  disturbs  your 
peace  of  soul. 


556  APPENDIX  I. 


i5._0N   WATCHING   AND   PRAYER. 

Our  Blessed  Lord  insisted  much  on  this  two-fold 
duty  as  the  means  of  not  only  being  victorious  over 
temptations,  but  also  as  a  means  by  which  we  maj' 
stave  them  off,  or  at  all  events  may  be  prepared  for 
them.  So,  too,  St.  Peter^  and  St.  Paul^  urge  this  same 
lesson.  So,  too,  the  saints  by  word  and  example  insist, 
upon  it  as  a  condition  of  holiness.  It  is  with  the  same 
object  that  St.  Ignatius  prescribes  retreats  ;  and  in  the 
Rules  of  his  Society  special  triduums  are  ordained, 
whereby  the  spirit  of  watching  and  of  prayer  may  be 
kept  alive  and  promoted.  And  it  is  with  good  reason, 
for  we  are  all  too  prone  to  fall  asleep  in  the  service  of 
God,  and  to  suffer  from  the  influences  of  the  things 
of  this  earth  and  of  the  present,  and  to  shut  our  eyes 
to  those  of  Heaven.  Now,  as  it  is  impossible  for  us  to 
gain  Heaven  without  vigilance  and  prayer,  so  by  the 
regular  use  of  them  it  will  be  impossible  to  fail  in 
securing  it,  as  by  them  we  shall  correct  our  faults,  and 
shall  turn  to  good  account  the  graces  which  God  will 
bestow  on  us. 

I.  Without  watchfulness,  what  time  will  be  lost! 
what  faults  and  sins  will  be  committed  !  what  a  host 
of  cares  arising  from  inordinate  affections,  and  from 
absorbing  self-interest,  which  drag  down  the  soul  to 
earth  and  prevent  its  progress.  Through  these  it 
becomes  restless  and  discontented,  and  seeks  for  relief 
in  fresh  dissipation.  By  vigilance  we  are  preserved 
from  many  temptations,  and  from  the  influence  of 
external  objects  and  perverse  inclinations.  It  removes 
all  those  things  which  ts^ke  us  away  from  God  ;  but  to 
be  more  effective,  it  must  be  exercised  in  a  peaceful  and 
1  I  St.  Peter  v.  8.  ^  i  Thess.  v.  8. 


ON    WATCHING   AND   PRAYER.  557 

quiet  manner,  it  must  be  practised  with  great  firmness 
and  constancy,  and  with  a  view  of  seeking  God  in  all 
things.  Let  us,  then,  be  faithful  and  earnest  in  our 
daily  examens  of  conscience. 

2.  The  motives  which  should  induce  us  to  this 
watchfulness  are :  firstly,  that  thereby  we  shall  be  freed 
from  the  agitation  and  effusion  on  external  things  which 
are  inconsistent  with  the  peace  which  is  attached  to  the 
service  of  God ;  also  from  the  troubles  which  disturb 
,  the  imagination  and  the  memory,  which  so  frequently 
assail  the  mind  and  heart.  Secondly,  it  promotes  and 
secures  the  spirit  of  recollection,  by  separating  us  from 
creatures,  and  uniting  us  more  closely  with  God,  and 
by  this  means  preserving  us  in  the  supernatural  life, 
and  causing  us  to  see  God  in  all  things,  even  in  the 
most  common  occurrences  of  life.  Surely  these  are 
motives  enough  to  induce  us  to  be  scrupulously  exact 
to  all  the  industries  for  making  well  the  general  and 
particular  examinations  of  conscience. 

As  regards  prayer,  for  us  it  is  the  most  useful,  most 
important,  as  most  necessary  of  all  our  duties.  It 
comprises  all  others,  and  on  it  all  others  hang  and 
depend.  This  being  so,  it  ought  to  be  the  great  occupa- 
tion, desire,  and  strength  of  our  hearts. 

The  occupation  of  our  hearts. — In  the  Scriptures  it  is 
written,  "With  desolation  is  the  earth  made  desolate, 
because  there  is  none  who  thinketh  in  his  heart  :'''^  j^et 
the  people  prayed  and  offered  sacrifices,  sang  psalms, 
and  performed  the  prescribed  rites  and  ceremonies. 
But  all  these  went  no  further  than  the  outside ;  they 
were  exterior:  whereas  real  prayer  is  essentially  interior, 
and  derives  all  its  force  from  the  heart  from  which  it 
springs,  and  is  the  conversing  and  communing  of  man 
with  God.  When  it  is  so,  then  all  goes  well  with  the 
soul ;  but  if  it  is  not  so,  it  is  mere  outward  show  and 
1  Jerem.  xii.  xi. 


558  APPENDIX  I. 


hypocrisy,  and  all  must  go  ill.  We  sHall,  it  is  too  true, 
often  find  it  difficult ;  we  shall  be  attacked  by  distrac- 
tions, weighed  down  by  aridity  and  desolation,  and  the 
enemy  of  our  human  nature  will  endeavour  by  all  means 
to  divert  us  from  it  by  temptations  against  faith  and 
hope  and  charity.  But  after  all  we  can  turn  these,  by 
the  grace  of  God,  into  means  of  enhancing  the  value 
and  merit  of  our  prayer  if  we  pray  from  the  heart. 
How  do  we  stand  in  this  respect  ? 

It  must  be  the  desire  and  wish  of  our  hearts.  When 
we  go  to  pray  it  is  no  less  an  insult  to  God  than  a 
discredit  to  ourselves  to  present  ourselves  before  His 
Divine  Majesty  without  having  any  desire  or  wish  of 
our  heart  to  put  before  Him.  It  is  to  obviate  this  that 
St.  Ignatius  bids  us  at  the  beginning  of  each  of  the 
exercises  to  beg  id  quod  volo  what  we  have  really  at 
heart,  what  we  stand  in  most  need  of,  and  what  God 
wants  to  give  to  us.  Let  us  ask  ourselves  where  is  our 
heart  when  we  go  to  pray  ?  Are  we  really  viri  desidevioviim  ^ 
men  with  a  wish  and  a  strong  desire  to  obtain  His 
grace  to  reform  our  lives  and  to  become  daily  better  ? 
In  our  difficulties  do  we  earnestly  seek  for  light  and 
help  from  God  ?  And  do  we  persevere  until  He  hears 
our  prayer  ? 

Lastly,  prayer,  if  properly  made,  is  the  strength  of 
our  hearts.  It  enables  us  to  ask,  and  to  ask  with 
importunity ;  to  wait  with  patience  and  hope,  knowing 
that  at  length  our  petitions  will  be  granted.  This  con- 
fidence is  firmly  based  upon  the  promises  of  One  who 
cannot  be  unfaithful  to  His  promises,  and  whose  power 
and  love  are  infinite.  Let  us,  then,  be  faithful  and 
earnest  and  constant  in  all  spiritual  duties. 


APPENDIX  II. 


CONSIDERATIONS  WHICH  MAY  FURNISH  MATTER  FOR 
ELECTION  AND  REFORMATION  OF  LIFE  USEFUL  FOR 
PRIESTS. 


1.— ON   HUMILITY. 

The  priest,  if  we  .consider  the  duties,  which  he  is  by 
his  office  called  upon  to  discharge,  may  be  truly  said  to 
be  the  continuation  of  'our  Blessed  Lord's  Incarnation, 
inasmuch  as  he  is  consecrated  and  invested  with  power 
by  Holy  Church,  to  extend,  continue,  and  apply  that 
sacred  mystery  to  the  souls  that  are  entrusted  to  his 
charge.  Now,  in  order  that  he  may  do  this  efficiently, 
it  is  quite  necessary  that  he  be  imbued  with  the  spirit 
of  our  Incarnate  Lord.  "Put  ye  on  the  Lord  Jesus 
Christ,"^  and  again,  **  Let  this  mind  be  in  you  which 
was  in  Christ  Jesus,"  ^  says  St.  Paul.  This  spirit  and 
mind  of  our  dear  Lord  is  essentially  and  diametrically 
opposed  to  the  spirit  of  the  world  :  and  therefore  as 
the  world  and  those  animated  by  its  principles  seek 
after  honour,  display,  distinction,  notoriety,  and  what 
is  termed  glory,  those  who  are  imbued  with  the  spirit 
of  Christ  must  fly  from  all  these  things,  despising  what 
the  world  esteems,  abhorring  what  the  world  loves. 
The  spirit  of  the  world  is  pride,  the  spirit  of  Christ  is 

1  Romans  xiii.  14.        '  Philipp.  ii.  5. 


56o  APPENDIX  II. 


humility.  ''  He  descended  from  Heaven,  clad  in  the 
hair-cloth  of  mortality  by  which  He  concealed  the 
royal  purple  of  His  Divinity,"  says  one  of  the  Fathers 
of  the  Church,  or  as  St.  Paul  puts  it :  *'  He  emptied 
Himself,  taking  the  form  of  a  servant.  He  humbled 
Himself,  becoming  obedient  unto  death,  even  to  the 
death  of  the  Cross. "i 

He  not  only  manifested  this  humility  in  His  own 
Person,  but  required  that  His  disciples  should  imitate 
Him  in  the  practice  of  this  virtue,  when  He  said  : 
'*  Learn  of  Me  to  be  meek  and  humble  of  heart."  2 
Moreover,  He  impressed  upon  His  Apostles  the  necessity 
of  this  virtue,  when  He  said  to  them  that  they  were 
to  be  humble  as  children,  if  they  wished  to  enter  into 
the  Kingdom  of  Heaven. 

I.  As  it  was  necessary  for  the  Apostles,  so  also  is 
it  for  those  who  are  priests.  Owing  to  the  great 
dignity  to  which  they  are  raised,  to  the  sacred  functions 
which  they  are  called  upon  to  discharge,  to  the 
reverence  and  precedence  which  is  rightly  shown  to 
them,  they  are  exposed  to  the  great  danger  of  taking 
complacency  in  the  honour  and  attention  paid  to  them, 
to  look  for  it,  and  to  resent  any  failure  to  show  it  on 
the  part  of  others,  as  if  it  were  due  to  them  personally. 
Nay,  they  may  be  tempted  to  attach  their  happiness 
to  the  flattery  and  praise  of  others,  which  is  often  as 
unmerited  and  insincere,  as  it  is  inconstant  and 
transitory.  If  we  glory  at  all,  let  it  be  in  the  Lord, 
and  because  He  is  thereby  glorified,  according  to  that 
of  St.  Paul,  •'  He  that  glorieth,  let  him  glory  in  the 
Lord," 2  and  let  us  seek  that  glory  which  cometh  from 
the  Lord,  a  glory  which  is  real,  constant,  and  eternal, 
not  heeding  that  which  cometh  from  men;*  but  doing 
all  things  rightly,  disregarding  the  judgments  of  men. 

1  Philipp.  ii.  7,  8. 
3  St.  Matt.  xi.  29.  '  I  Cor.  i.  31.  ^  i  Cor.  iii.  21. 


ON  HUMILITY,  561 


II.  The  priest  must  show  humility  in  his  conversation. 

From  the  abundance  of  the  heart,  the  mouth 
speaketh,  says  our  Blessed  Lord.  Hence  we  find  the 
children  of  this  world  are  never  tired  of  speaking  of 
self,  of  their  own  sayings  and  doings ;  they  are  per- 
petually employing  the  first  personal  pronoun,  except 
where  good  breeding  has  taught  them  the  propriety  of 
repressing  it.  Self-praise,  self-glorification  is  as  pitiful 
as  it  is  contemptible,  whether  done  openly  or  con- 
cealed under  the  outward  form  and  expression  of  self- 
depreciation.  The  truly  humble  man  ignores  or  forgets 
self,  and  consequently  regards  self  as  beneath  notice  in 
his  conversation,  and  therefore  avoids  all  professions  of 
self-abasement  as  well  as  any  expression  of  self- lauda- 
tion or  vainglory. 

But  there  is  a  far  more  sublime  humility  in  reference 
to  the  tongue  than  that  just  mentioned. 

By  the  public  position  occupied  by  the  priest,  from 
the  very  nature  of  his  duties,  and  the  variety  in  station, 
character,  and  circumstances  of  the  persons  with  whom 
he  has  to  deal,  it  is  impossible  for  him  to  please  or 
satisfy  all,  he  must  offend  some.  His  preaching  will 
displease  some,  his  method  of  administering  sacraments 
will  offend  others,  his  management  of  the  church,  of 
the  schools,  of  the  mission,  will  be  unsatisfactory  unto 
many,  and  his  manners  or  conduct  will  be  disagreeable 
to  not  a  few.  All,  or  some  at  least  of  these  will  condemn 
him,  will  perhaps  ridicule  him,  misrepresent  him  or  keep 
aloof  from  him. 

In  such  circumstances  the  humble  priest  will  take 
his  stand  beside  his  Great  Original  of  whom  it  is 
written,  J^esus  autem  tacehat  in  the  courts  of  Caiphas, 
Pilate,  and  Herod.  **  He  will  triumph  by  his  silence," 
says  St.  Ambrose,  or  as  St.  Augustine  puts  it,  "by 
keeping  silence  he  will  fight  and  conquer  all  his 
enemies."    Oh,  the  wonderful  power  of  humble  silence  ! 

KK 


562  APPENDIX  II. 


"  A  wise  man  will  hold  his  peace  till  he  see  oppor- 
tunity," says  Ecclesiasticus ;  "but  he  that  useth  many 
words  shall  hurt  his  own  soul."^ 

It  is  by  patient  and  prudent  silence  that  the  priest 
will  best  disarm  his  enemies,  and  triumph  over  opposi- 
tion :  but  this  is  impossible  to  the  proud,  it  can  only  be 
done  by  the  humble. 

III.  The  priest  must  also  regulate  his  actions  and 
conduct  in  a  humble  spirit. 

Not  unfrequently  the  priest  is  raised  above  his 
social  position  by  his  exalted  office,  and  enjoys  an 
authority  and  pre-eminence  to  which  naturally  he  can 
lay  no  claim ;  he  has  a  power  and  publicity  which  he 
sometimes  owes  neither  to  nature  nor  to  any  inherent 
qualities,  but  simply  and  solely  to  his  Divine  and  sacred 
calHng.  The  results  of  this  will  be  that  unless  he  cultivate 
humility,  unless  he  follows  in  the  footsteps  of  Jesus, 
he  will  be  tempted  to  presume  too  much  upon  his 
dignity,  to  over-estimate  his  importance,  to  become 
imperious,  to  become  over-exacting,  and  to  look  down 
upon  others.  How  many  in  this  way  become  slaves  of 
ambition,  grow  discontented,  and  embittered  at  their 
slow  promotion,  or  at  seeing  others  advanced  to 
preferments,  whilst,  as  they  fancy,  their  own  merits 
and  superior  attainments  are  overlooked.  Hence 
arise  suspicions,  complaints,  and  murmurings  against 
superiors,  to  the  grave  scandal  of  their  colleagues, 
sometimes  even  of  laymen,  and  the  serious  loss  of 
their  own  peace  and  spiritual  progress. 

Oh !  how  happy  is  the  good  humble  priest  who 
accepts  his  appointment  from  his  ecclesiastical  superior, 
as  from  the  hands  of  God,  no  matter  how  lowly,  poor, 
disagreeable  it  may  be,  and  who  strives  with  diligence 
and  zeal  to  discharge  its  duties,  without  aspiring  to 
anything  higher. 

1  Ecclus.  XX.  7, 


ON  HUMILITY.  563 


But  unless  we  cultivate  true  humility,  it  is  idle  to 
expect  that  we  shall  show  it  in  our  lives  or  conduct. 

Now  to  acquire  this  solid  virtue  we  must  convince 
ourselves  that  of  ourselves  we  are  nothing,  are  worth 
nothing,  have  nothing  but  our  wretched  miseries  and 
sins,  but  that  whatever  of  good  there  is  in  us  physical, 
social,  moral,  or  intellectual,  we  owe  to  God :  also, 
that  in  ourselves  there  is  precious  little  room  for  vain- 
glory, and  that  there  is  plenty  to  fill  us  with  shame 
and  confusion,  seeing  that  notwithstanding  the  multi- 
tude and  greatness  of  the  graces  which  we  have 
received,  our  offences,  faults,  and  negHgences  are  daily 
accumulating.  We  may  truly  say  that  there  is  no  sin, 
however  grievous,  that  others  have  committed  which 
we  too  should  not  have  perpetrated,  unless  preserved 
from  it  by  God's  grace.  Surely,  here  is  more  than 
enough  to  keep  us  in  the  constant  disposition  of  holy 
humility. 

Let  us  with  these  truths  before  us  review  our  daily 
lives  and  conduct. 

1.  Do  we  allow  our  minds  to  dwell  upon  self,  upon 
our  natural  gifts  or  talents,  upon  our  imaginary  deserts, 
our  success  in  the  pulpit,  in  the  confessional,  or  in 
society?  Do  we  brood  over  our  wrongs  or  harsh 
treatment  we  receive  ?  Do  we  repine  at  being  over- 
looked, or  at  others  being  preferred  before  us,  as 
preachers,  confessors,  managers  of  schools,  &c. 

2.  Do  we  foster  desires  or  thoughts  of  advancement, 
of  excelling  others,  or  putting  them  into  the  shade? 
Do  we  go  in  for  show  or  display,  and  court  the  praise 
and  esteem  of  others  ?  Do  we  take  pleasure  in 
attracting  notice,  or  being  made  the  subject  of 
conversation,  under  the  shallow  pretext  of  God's  glory 
and  the  advancement  of  religion  ? 

3.  Do  we  ever  betray  our  childish  vanity  by  speaking 
of  self,  either  in  praise  or  blame  ?     Do  we  boast  of  our 


564  APPENDIX   II. 


work,  labours,  or  success  in  the  discharge  of  our  priestly- 
duties  ?  When  blamed  or  found  fault  with,  are  we 
ready  with  excuses,  do  we  resent  it,  and  proceed  at 
once  to  vindicate  ourselves  ?  Are  we  too  sensitive  and 
complain  at  not  being  treated  with  due  condescension, 
respect,  or  consideration  ? 

4.  Do  we  seek  our  own  glory  rather  than  the  glory 
of  God  ?  Or  are  we  depressed  or  mortified  when  things 
do  not  go  as  we  wish  ? 

5.  In  which  of  the  *'  three  degrees  of  humihty  "  of 
St.  Ignatius  have  we  reason  to  place  ourselves  ?  Happy 
is  he  who  finds  himself  in  the  third,  for  such  a  one 
enjoys  a  paradise  on  earth. 


2.— THE   PRIEST'S   LIFE   IS   A   LIFE 
OF   LABOUR. 

It  is  not  an  uncommon  idea  that  a  priest's  life  is  one 
of  dignified  leisure ;  that  his  profession  is  respectable, 
combining  a  pleasant  variety  of  duties  with  a  moderate 
competence,  and  free  from  the  worries,  sacrifices,  and 
constant  labours  which  are  inseparable  from  other  pro- 
fessions. That  it  may  be  so  to  one  who  is  not  really 
called  to  that  sacred  office,  or  if  called,  does  not  respond 
to  his  vocation,  we  must  admit,  for  the  holiest  of  things 
may  be  abused :  but  if  the  priest  does  his  duty  con- 
scientiously, his  life  is  one  of  intense  toil  and  unremit- 
ting labour. 

I.  By  his  vocation,  he  is  called  upon  to  co-operate 
with  God  in  the  salvation  of  souls  :  he  is  an  ambassador 
of  God,  '*  For  Christ  therefore  are  we  ambassadors, 
God,  as  it  were,  exhorting  by  us,"^  sent  with  His 
authority,^  and  in  a  certain  measure  representing  His 
1  2  Cor.  V.  20.  5  St.  John  xx.  21. 


THE  PRIEST'S  LIFE  IS  A    LIFE  OF  LABOUR.     565 

attributes.  Now,  amongst  these  Divine  attributes,  our 
Blessed  Lord  mentions  that  of  unremitting  activity. 
**  My  Father  worketh  until  now;  and  I  work."i  Qod 
is  ever  manifesting  His  goodness.  His  providence,  His 
love,  and  is  ever  co-operating  in  all  that  exists.  So, 
too,  Jesus  Christ  works  in  His  Mystical  Body,  aiding, 
enlightening,  teaching,  guiding,  protecting,  consoling, 
interceding  for  us  with  His  Father.  If,  then,  we  are 
priests  worthy  of  our  vocation  we,  too,  must  be  constant 
in  labour,  and  with  Christ  must  say:  *' My  Father 
worketh  until  now;  and  I  work."  Again,  as  one  of 
the  Fathers  has  said.  Homo  natus  ad  laborem,  ut  avis  ad 
volandum.  He  has  to  labour  to  support  his  body,  to 
develop  his  intellectual  and  moral  being :  so,  too,  or 
rather  much  more  must  he  labour  in  the  supernatural 
order,  Co-operating  with  grace  in  his  justification, 
sanctification,  in  acquiring  virtue,  in  increasing  his 
merits.  How  much  more  arduous  and  constant  must 
these  labours  be  in  one  called  to  exercise  the  office  of 
not  only  sanctifying  himself  but  others  also.  For  he  is 
the  shepherd  of  his  flock,  and  as  such  must  provide  his 
sheep  with  food,  must  watch  over  them,  must  heal  those 
that  are  sick,  bring  back  those  that  have  gone  astray, 
give  back  life  to  those  that  are  dead. 

He  is  the  teacher  of  his  people,  to  instruct  them  on 
the  way  to  Heaven,  to  conduct  them  all,  whether 
ignorant  or  learned,  poor  or  rich,  weak  or  strong,  on  to 
their  eternal  home. 

He  is  the  "dispenser  of  the  mysteries  of  God," 2 
to  make  them  children  of  God,  to  heal  them,  to  feed 
them  with  Heavenly  Food,  to  provide  them  with 
Viaticum  for  their  last  journey  from  time  to  eternity. 
He  is  the  workman,  of  whom  there  are  few,  whereas 
the  harvest  is  very  great,  I  may  add,  to  a  good  priest 
overwhelmingly  large.  Yet  unceasing  though  the  labour 
1  St.  John  V.  17,  2   X  Cor.  iv.  i. 


566  APPENDIX  11. 


is,  and  full  of  anxiety,  disappointment,  and  responsi- 
bility, it  is  rewarded  by  an  hourly  increase  of  merit 
here  and  of  eternal  glory  hereafter.  As  one  of  the 
Fathers  of  the  Church  puts  it :  Lahov  sacerdotis  JttctmduSf 
sanctus,  fructu  plenus,  omnibus  gratus,  et  Deo  amahilis. 

2.  But  that  it  may  merit  all  these  titles  attached  to 
the  labour,  it  must  be  really  lahov  sacerdotis,  priestly 
work. 

(a)  It  must  be  orderly  and  methodical.  "  By  Thy 
ordinance  the  day  goeth  on  :  for  all  things  serve  Thee," 
says  the  Psalmist  ;i  and  St.  Paul  writes:  **  But  let  all 
things  be  done  decently  and  according  to  order,"  ^  and 
the  Wise  Man,  '*  But  Thou  hast  ordered  all  things  in 
measure,  number,  and  weight." ^  If  our  work  is  to  be 
good,  effective,  and  solid,  it  must  be  done  with  system 
and  order,  and  not  from  mere  impulse,  or  as  the  whim 
or  fancy  strike  us.  It  should  be  regulated  by  measure, 
number,  and  weight :  by  which  we  apportion  our  time 
and  energy  according  to  the  importance  of  the  duties 
which  we  are  called  upon  to  perform,  and  undertake 
only  so  much  as  we  can  perform  well.  How  often  does 
it  happen  that  we  waste  time  and  care  on  trifles,  or  on 
things  which  are  of  minor  importance,  or  which  are  to 
our  liking,  whilst  we  grudge  the  time  we  spend  in 
prayer  or  in  the  recitation  of  Divine  Office,  or  omit 
other  essential  duties?  How  often,  again,  through 
imaginaty  indisposition,  or  a  slight  feeling  of  fatigue, 
or  from  inconstancy  and  impulsiveness  of  character,  do 
we  dispense  ourselves  from  a  regular  distribution  of  the 
hours  of  the  day  ? 

((3)  Agaih,  our  work  should  be  supernaturalized  by 
great  purity  of  intention.  Of  course,  the  intention  which 
we  make  in  our  morning  oblation  extends  to  every 
thought,  word,  or  action  of  the  day,  as  long  as  it  is  not 
explicitly  withdrawn  or  at  least  virtually  destroyed  by 

1  Psalm  cxviiu  91.  '  i  Cor.  xiv.  40,  »  Wisdom  xi.  21. 


THE  PRIEST'S  LIFE  IS  A    LIFE  OF  LABOUR.     567 

mortal  sin,  -which  may  God  avert !  but  still  the  more 
frequently  this  offering  is  renewed  the  greater  will 
ordinarily  be  the  merit.  Yet  lest  the  mind  should  grow 
wearied,  or  lest  it  might  interfere  with  our  work,  it  may 
be  well  to  confine  the  renewal  to  the  chief  duties  of  the 
day. 

Let  us  remember  that  we  are  not  labouring  for  time, 
but  for  eternity ;  not  for  man,  but  for  God ;  for  our  own 
and  our  neighbour's  salvation ;  not  for  an  earthly,  but 
a  heavenly  reward;  for  God's  greater  glory,  through 
love  for  Jesus,  and  in  a  spirit  of  loyalty  to  Him. 

(y)  Again,  we  should  perform  all  our  duties  in  a 
spirit  of  diligence  and  humility. 

The  Spirit  of  God  counsels  us,  saying :  *'  Let  the 
fear  of  the  Lord  be  with  you,  and  do  all  things  with 
diligence,"^  and  again,  it  is  written,  "For  he  that 
feareth  God  neglecteth  nothing."  2  When  we  reflect 
upon  the  nature  of  our  employments,  which  does  not 
concern  things  material  and  temporal,  but  those  which 
are  spiritual  and  eternal ;  a  work  in  which  we  are 
directly  co-operating  with  God,  in  the  greatest  and 
holiest  of  works,  we  must  see  how  criminal  would  be 
any  negligence  on  our  part.  Let  us,  then,  employ  all 
the  energies  of  our  body  and  soul  to  acquit  ourselves  of 
our  priestly  functions  as  if  the  whole  success  of  them 
depended  purely  upon  our  own  efforts,  whilst  at  the 
same  time  we  must  place  all  our  confidence  and  trust 
in  God  and  in  His  help,  knowing  that  without  it,  all 
our  labours  would  be  in  vain.  •*  So  you  also  when  you 
have  done  all  these  things  that  are  commanded  you, 
say :  We  are  unprofitable  servants ;  we  have  done 
only  that  which  we  ought  to  do."^  We  must  labour 
in  the  planting  and  watering,  but  we  must  never  forget 
that  it  is  God  who  giveth  the  increase.*     This  absolute 

1  2  Paral.  xix.  7.  *  Eccles.  vii.  19. 

3  St.  Luke  xvii.  10.  ^  i  Cor.  iii.  6. 


568  APPENDIX  IT. 


confidence  in  God's  help  is  based  upon  His  fidelity,  for 
as  the  Apostle  tells  us  that  He  is  faithful  by  whom  we 
are  called  to  the  fellowship  of  His  Son,  Jesus  Christ  our 
Lord :  ^  for  otherwise  our  efforts  would  be  vain.  Of 
what  avail  would  be  our  preaching,  our  guidance  of 
souls,  our  talents  for  organization,  if  it  were  not  for 
God,  who  moves  and  influences  the  heart,  if,  notwith- 
standing our  many  sins,  faults,  and  negligences,  He  did 
not  choose  to  make  use  of  us  as  the  instruments  and 
channels  of  His  graces  to  those  over  whom  He  has 
placed  us  ?  Let  us,  then,  resolve  to  apply  ourselves 
with  all  diligence  to  perform  each  of  our  duties  as 
perfectly  as  we  can,  whether  it  be  preaching,  cate- 
chizing, instructing,  saying  Mass,  or  reciting  the  Divine 
Office,  administering  the  sacraments,  visiting  the  sick 
or  poor  sinners :  but  in  all  these  let  us  never  forget  that 
servi  inutiles  sitmus. 

This  diligence  must  be  especially  exercised  in 
keeping  up  the  knowledge  of  sacred  learning :  for  the 
priest  is  the  custodian  of  the  Divine  teaching,  and  in 
this  capacity  he  has  to  instruct  not  only  children,  but 
also  those  more  advanced  in  years,  amongst  whom 
there  are  not  unfrequently  persons  of  sound  judgment 
and  of  liberal  education.  He  has  also,  in  his  character 
of  interpreter  of  the  Divine  law,  to  explain  the  genuine 
meaning  and  practical  application  of  this  law,  and  to 
adapt  it  to  the  circumstances  and  conditions  of  his 
people ;  moreover,  as  dispenser  of  the  sacraments,  he 
must  be  familiar  with  all  that  concerns  the  right 
administration  of  them  :  namely,  the  effects  of  each, 
as  designed  by  Christ  in  their  institution,  the  disposi- 
tions of  those  on  whom  they  are  to  be  conferred,  the 
conditions  on  which  their  validity  and  legality  depend. 
For  all  this,  it  is  necessary  that  the  priest  should  con- 
stantly apply  himself  diligently  to  serious  study,  nor 
1  1  Cor.  i.  9. 


THE  DIGNITY  OF  THE  PRIESTHOOD.  569 

should  he  rest  content  with  having  passed  his  examina- 
tions previous  to  his  ordination.  What  should  we  say 
of  a  doctor  or  lawyer  who  after  qualifying  for  their 
profession  ceased  to  apply  themselves  to  acquire  any 
further  knowledge  ? 

We  are  told  that  **  the  lips  of  the  priest  shall  keep 
knowledge,  and  they  shall  seek  the  law  at  his  mouth  ;  "^ 
and  the  people  were  instructed  "to  ask  the  priests  the 
law ;  "2  and  again,  it  is  written,  "  My  people  have  been 
silent,  because  they  had  no  knowledge :  because  thou 
hast  rejected  knowledge,  I  will  reject  thee,  that  thou 
shalt  not  do  the  office  of  priesthood  to  Me."^  From 
all  these  passages  we  see  what  is  the  will  of  God  as 
regards  the  knowledge  of  His  priests,  and  consequently 
what  is  the  diligence  which  He  requires  of  us. 


3.— THE    DIGNITY   OF   THE    PRIESTHOOD. 

Point  I. — Let  us  reflect  on  the  excellence  of  the 
priesthood.  It  is  a  most  holy  and  sublime  state,  in 
which  a  creature,  by  his  nature  weak  and  frail  and  full 
of  many  miseries,  is  called  by  God  to  a  participation 
in  the  priesthood  of  Christ  our  Lord.  Now,  this  priest- 
hood of  Christ  was  so  sublime  that  it  required  in  Him 
the  Hypostatic  Union,  so  that  He  should  be  not  only 
Man  but  also  God ;  whilst  the  Victim  which  He  offered 
was  no  other  than  Himself,  namely,  His  own  Body 
and  Blood,  sanctified  by  its  union  with  His  Divine 
Person,  for  the  reconciliation  of  the  whole  world  with 
His  Eternal  Father.  But  our  priesthood  is  no  other 
than  a  participation  in  that  of  Christ,  by  which  we  are 
made  His  vicars  to  offer  the  same  Sacrifice,  as  His 
substitutes  and  in  His  Name.     Moreover,  in  a  wide 

1  Malach.  ii.  7.  2  Aggeus  ii.  12.  3  Qsee  iv.  6. 


570  APPENDIX  II. 


sense  we  may  be  said  to  share  His  office  of  Redeemer, 
inasmuch  as  we  confer  and  apply  the  price  which  He 
paid  for  the  redemption  of  mankind  to  the  soul  rightly 
disposed  to  receive  it.  And  therefore  we  see  that  as  it 
is  far  more  excellent,  more  wonderful,  and  more  divine, 
to  absolve  from  sin,  reconcile  souls  to  God,  and  to 
consecrate  the  Eucharist,  than  to  rule  over  all  earthly 
monarchs  and  to  have  absolute  disposal  over  all  their 
possessions,  we  may  form  some  faint  idea  of  the  sublime 
dignity  of  the  Catholic  priesthood.^ 

Point  2. — The  two  chief  functions  of  the  priesthood 
in  the  New  Law  are:  (i)  the  remission  of  sin  and 
thereby  imparting  sanctification  to  the  soul ;  (2)  the 
offering  in  Sacrifice  of  the  Body  and  Blood  of  Christ. 

As  regards  the  former,  it  is  true  that  God  alone  by 
His  own  authority  can  remit  sin,  but  He  has  delegated 
this  power  to  the  priests  of  His  Church,^  a  power  not 
communicated  to  His  angels,  nor  patriarchs,  nor  even 
to  His  ever-Blessed  Mother ;  a  power  so  sublime  that, 
in  one  point  of  view,  it  may  be  said  with  truth  that  the 
justification  of  a  sinner  is  a  work  of  greater  excellence 
than  the  creation  of  a  new  heaven  and  a  new  earth.^ 

As  regards  the  latter,  what  can  be  conceived  more 
sublime  or  wonderful  than  that  a  creature  should  by  a 
word  be  able  to  change  the  substance  of  bread  and  of 
wine  into  the  Body  and  Blood  of  the  great  High  Priest, 
Jesus  Christ  Himself. 

Point  3. — What  should  be  the  purity  of  him  who  is 
consecrated  to  perform  such  stupendous  duties  ?  It 
is  a  maxim  admitted  by  all,  that  things  holy  demand 
holiness  in  him  who  has  to  perform  them,  and  that  the 
sanctity  of  the  minister  should  be  proportionate  to  the 
holiness  of  his  office.     How  pure  then,  how  just  and 

1  Lessius,  De  Aniichristo,  d.  vii.  §  24. 

»  Sfc.  Matt,  xviii.  18  ;  St.  John  xx.  23. 

'  St,  Augustine,  tr.  72,  in  Joan. ;  St.  Thomas,  za  aae,  q.  cxiii.  a.  9. 


THE  DIGNITY  OF  THE  PRIESTHOOD.  571 

holy  should  be  he  who  is  called  to  cleanse  the  souls  of 
others,  how  spotless  should  be  the  hands  which  touch 
the  Sacred  Body  of  our  Blessed  Lord,  how  innocent 
the  tongue  upon  which  He  daily  reclines  ! 

How  conformed  to  Christ  should  he  be,  who  in  His 
place  has  to  offer  daily  the  Holy  Sacrifice  for  the 
salvation  of  mankind.  Conscious  of  his  high  vocation, 
the  priest  should  rise  above  the  consideration  and  the 
love  of  earthly  things,  and  his  conversation  should  be 
in  Heaven,^  seeing  that  he  is  admitted  daily  into  the 
awe-inspiring  presence  of  and  intimate  union  with  the 
King  of  Heaven. 

Let  us  examine  ourselves  and  see  how  far  we  have 
realized  the  nature  of  our  vocation,  and  its  sacred  and 
solemn  duties  and  obligations.^  What  is  our  appre- 
ciation of  the  various  functions  of  the  holy  ministry  ? 
What  care  do  we  take  to  discharge  them  perfectly  for 
the  edification  of  our  neighbour  and  for  the  glory  of 
our  God  ? 

Let  us  ponder  those  words  of  St.  Augustine  i^  "  As 
in  this  world  there  is  nothing  holier,  nothing  more 
exalted  than  a  priest  who  administers  in  the  way  which 
Christ  enjoins,  so  there  is  nothing  in  God's  sight  more 
sad,  more  pitiful,  more  fearful  and  terrible,  than  one 
who  performs  his  office  in  a  perfunctory  and  merely 
human  manner." 

End  with  an  act  of  sorrow  for  past  faults  and  a  firm 
resolution  to  correct  what  is  defective.     '*  Our  Father." 

1  Philipp.  iii.  20.  2  Hebrews  vii.  26.  ^  Epist.  1x8. 


572  APPENDIX  II. 


4.— REPETITION   OF  THE   SAME. 

The  sublimity  of  the  priesthood,  says  St.  John 
Chrysostom,!  jg  so  great,  that  its  members  are  exalted 
above  the  Thrones  and  Virtues  in  Heaven.  Of  the 
truth  of  this  we  may  form  some  idea  by  considering  it 
in  itself,  in  its  author,  and  in  its  object. 

Point  I. — Even  amongst  pagan  nations  we  find  that 
priests  were  always  regarded  with  awe,  and  were  held 
in  great  reverence,  not  only  by  the  people,  but  also 
by  their  chiefs  and  rulers.  Amongst  other  things 
calculated  to  inspire  the  Jews  in  the  Old  Law  with 
these  feelings,  the  very  robes  worn  by  the  priests  in 
the  service  of  the  Temple,  ornamented  with  bells  and 
a  profusion  of  precious  stones  and  plates  of  gold, 
denoted  the  sublimity  of  their  high  vocation.  Yet 
what  was  it  when  compared  with  that  of  the  priests  of 
the  New  Law  ?  To  estimate  this  we  must  consider 
the  nature  of  the  victims  which  each  was  called  upon 
to  offer.  Now,  in  the  Old  Law  the  sacrifices  consisted 
of  offerings  of  the  first-fruits,  of  doves,  lambs,  goats, 
and  oxen ;  and  of  some  of  these  the  priests  were 
allowed  to  partake,  whilst  others  were  consumed  in 
holocaust.  But  what  were  all  these  when  we  compare 
them  with  the  adorable  Sacrifice  of  the  New  Law,  of 
which  they  were  but  an  imperfect  figure  ?  ^  and  in 
which  Jesus  Christ,  the  Lamb  of  God,  is  mystically 
sacrificed  upon  our  altars,  and  in  which  His  priests 
and  people  receive  His  adorable  Flesh  and  Blood,  His 
Soul  and  Divinity,  and  are  thereby  made  one  with  God 
Himself. 

Point  2. — If  we  consider  the  priest  as  he  is  the 
ordinary  minister  of  the  Sacrament  of  Baptism,  we  see 
1  De  Sacerdotis.  '  i  Cor.  x.  ii. 


THE  DIGNITY  OF  THE  PRIESTHOOD.  573 

again  the  sublimity  of  his  sacred  vocation.  Great 
indeed  is  the  dignity  of  our  earthly  parents  to  whom 
we  are  indebted  for  our  natural  life,  as  under  God  they 
are  the  condition  without  which  we  should  never  have 
been,  and  although  this  life  is  short  and  full  of  miseries,^ 
anxieties,  and  sorrows,  still  the  law  of  nature  compels 
us  to  love  and  reverence  them ;  but  in  holy  Baptism 
the  priest  confers  upon  us  another  life,  a  supernatural 
and  immortal  life,  and  as  our  parent  in  the  Lord,  has 
also  to  answer  for  our  souls.  He  is  like  one  entrusted 
with  the  command  of  a  noble  vessel  bearing  a  freight 
of  infinite  value  on  a  fearful  sea,  and  terrible  is  his 
responsibility,  as  regards  the  souls  which  God  has 
confided  to  his  care.  He  is  the  co-operator  with  Jesus 
Christ  in  the  dispensation  of  the  graces  which  accrue 
to  us  from  the  Incarnation,  and  is  thereby  engaged  in 
a  divine  work.  For  as  St.  Dionysius  says,  "  Of  all 
divine  works  the  most  divine  is  to  labour  with  Christ  in 
the  salvation  of  souls,"  and  in  this  sense  we  may  say 
that  he  is  the  continuation  of  the  Incarnation  of  our 
Lord.  He  is  the  teacher,  the  father,  and  doctor  of 
God's  people  in  the  supernatural  order. 

Point  3. — The  saints  have  sometimes  realized  the 
sublime  dignity  of  the  priesthood,  and  have  not 
hesitated  to  kiss  the  prints  left  by  their  feet  on  the 
ground,  and  like  the  seraphic  St.  Francis  of  Assisi, 
have  declared  that  they  held  it  as  a  duty  to  show 
greater  reverence  to  a  poor  lowly  priest  than  to  an  angel 
from  Heaven.  And  with  reason,  for  the  privileges, 
powers,  and  commission  bestowed  upon  the  priest 
have  never  been  communicated  to  the  angelic  spirits. 
Our  Lord  has  chosen  him  from  amongst  men  by  a 
special  election,  elegit;  has  raised  him  to  high  pre- 
eminence, posiiit ;  and  has  commissioned  him  to  go 
forth  as  His  envoy,  nt  eat — not  only  with  full  powers  of 
1  Job  xiv»  I. 


574  APPENDIX  II. 


gaol  delivery,  but  also  to  make  friends  of  God  and  saints, 
ut  fructum  afferat.  In  order  that  he  may  do  all  this  more 
effectually,  He  imparts  to  him  His  secrets,^  He  makes 
Himself  one  with  him,  so  that  whosoever  hears  him 
hears  Christ  Himself,  and  whosoever  despises  him  is 
guilty  of  contempt  of  Christ  Himself  ;2  nor  can  any 
one  raise  a  hand  against  him  with  impunity,  but  incurs 
the  guilt  of  sacrilege. 

Oh,  how  great  is  the  responsibility  of  the  priest ! 
Raised  to  such  an  exalted  dignity,  favoured  with 
abundant  graces  which  enable  him  to  live  in  accord- 
ance with  the  exigencies  of  his  vocation  and  to  dis- 
charge rightly  its  several  and  solemn  duties,  what  a 
terrible  account  he  will  have  to  render  of  all  those 
graces  and  special  helps  which  he  has  received.  Let 
us  pray  most  earnestly  to  our  Blessed  Lady,  to  our 
great  High  Priest,  Jesus  Christ,  and  to  His  Eternal 
Father,  that  our  faith  may  be  ever  increased  to  under- 
stand better  the  sublimity  of  this  vocation  to  the 
priesthood,  and  also  that  our  wills  may  be  strengthened 
and  inflamed  to  regulate  our  lives  ever  more  and  more 
in  conformity  with  our  calling. 


1  St.  John  XV.  2  St.  Luke  x.  i6. 


THE  PRIEST  AND   THE   ALTAR. 


575 


5.— THE   PRIEST   AND   THE   ALTAR.i 

The  highest  and  most  solemn  duty  of  the  priest  is 
to  offer  up  the  Most  Holy  Sacrifice  of  the  Altar,  which 
he  should  strive  to  do  each  day.  His  mind  should  be 
ever  turned  to  the  altar,  to  it  his  heart  should  cling, 
from  it  he  ought  to  draw  his  life ;  in  the  language  of 
holy  David,  his  soul  should  long  and  faint  for  the  courts 
of  the  Lord. 2 

We  read  with  what  reverence  the  High  Priest  in 
the  Old  Law  approached  to  the  Holy  of  Holies,  with 
what  scrupulous  care  he  performed  the  prescribed 
ablutions,  clothed  himself  with  the  sacred  vestments, 
and  fulfilled  the  minutest  ceremonials  enjoined  by  the 
Law  before  offering  sacrifice.  With  how  much  greater 
reverence  and  care  should  the  priest  in  the  New  Law 
prepare  himself  and  approach  the  altar  to  offer  the 
adorable  Sacrifice  of  the  Mass  ! 

To  help  us  to  do  this,  let  us  seriously  ponder  the 
following  points. . 

Point  I. — The  Temple  of  Zorobabel  was  specially 
hallowed  and  sanctified  by  the  Lord ;  ^  it  was  holy  by 
reason  of  the  holy  prayers  and  sacrifices  offered  in  it, 
and  also   because   of  the   many  graces  and  works  of 

1  ' '  Quaecumque  igitur  ad  divinissimum  hoc  sacramentura  et  ad  sacri- 
ficium  incruentum  referuntur,  altaria,  vasa  sacra,  sacraque  suppellex,  si 
non  splendida  et  pretiosa,  saltern  nitida,  munda  et  decentia  sunto.  Nihil 
lacerura,  nihil  squalidum,  nihil  vilioris  quam  decet  pretii,  in  re  sacra 
facienda  sacerdos  admittat.  Optandum  quidem  esset  missam  quotidie  ab 
omnibus  sacerdotibus  celebrari ;  sed  saltern  frequenter  ab  altari  sumant 
Christum,  qui  eorum  in  gratia  renovet  juventutem,  et  indicent  fidelibus  dies 
et  horas  quibus  missa  in  ecclesia  per  hebdomadam  celebrabitur, "  &c. 
(Synod.  Westm.  I.  deer,  xviii.) 

3  Psalm  Ixxxiii.  3, 

3  2  Paral.  vii.  16. 


576  APPENDIX  II. 


mercy  which  the  Almighty  bestowed  on  those  who  paid 
Him  homage  and  adoration  therein.  It  was  further 
sanctified  and  blessed  by  the  occasional  presence  of  our 
dear  Lord  in  person.  But  what  shall  we  say  of  our 
churches  ?  They  are  far  more  holy,  for  upon  our  altars 
is  made  a  memorial  of  all  the  wonderful  works  of  Christ ; 
they  are  more  holy  than  the  grotto  of  Bethlehem  in 
which  He  was  born,  than  the  home  of  Nazareth  in 
which  He  was  conceived  and  dwelt  for  so  many  years, 
than  Calvary  on  which  He  was  crucified,  died,  and  was 
buried.  In  our  temples  He  performs  more  wonderful 
works  than  even  He  wrought  during  the  days  of  His 
mortal  life.  At  the  font  we  are  all  made  children  of 
God,  in  the  tribunal  of  Penance  we  have  more  than  the 
pool  of  Bethesda,  where  souls  are  healed  of  all  diseases 
and  those  which  are  dead  are  brought  to  life  again, 
and  at  the  altar  we  feast  on  Christ  Himself,  who 
becomes  our  very  food.  Quam  dilecta  tabernacula  tua^ 
D online,  concupiscit  et  deficit  anima  mea  in  atria  tua. 

Point  2. — The  greatness  of  the  Sacrifice. — It  is  the 
greatest  and  the  most  pleasing  which  can  be  offered  to 
God.  In  the  Mass,  God  is  supremely  honoured,  the 
angels  are  filled  with  joy,  the  Church  is  helped  and 
strengthened,  the  living  are  assisted,  and  the  dead  find 
relief.^  For  it  is  substantially  the  same  as  the  Sacrifice 
which  was  offered  upon  the  Cross.  The  priest  is  the 
same,  namely,  "our  Blessed  Lord,  the  Sanctifier  and 
Cleanser  of  souls,  whose  place  we  as  His  ministers 
occupy."  2  The  action  is  such  as  to  exceed  all  human 
power.  He  who  offers  the  Sacrifice  by  the  ministry  of 
His  priest  is  the  same  who  offered  Himself  in  sacrifice 
on  the  Cross, ^  and  is  the  life-giving  Victim  by  whom 
the  world  has  beeh  reconciled  with  God  the  Father; 
and  upon  the  holy  altar  the  Christ  slain  reposes. 

1  St.  Laurence  Justin.  '  St.  Chrysostom,  Horn.  Lx,  Ad  Antioch. 

'  Trent,  Sess.  x.xii.  c.  2. 


THE   PRIEST  AND   THE  ALTAR.  577 

Again,  in  the  Mass  infirm  and  weak  elements ^  are 
supplanted  by  their  antitype,  wherein  Jesus  Christ  is  a 
real  holocaust,  a  perfect  eucharistic  offering  and  pro- 
pitiation,2  and  "  with  loud  cries  and  tears  appeals  to 
His  Father,  showing  Him  the  Wounds  in  His  hands, 
feet,  and  side."^ 

Point  3. — If  it  be  accepted  as  a  principle  that  the 
higher  our  position  in  the  house  of  God,  and  the  more 
sacred  the  office  assigned  to  us,  the  greater  should  be 
our  sanctity  and  perfection,  and  the  more  intimate  our 
communion  with  Him  who  is  a  consuming  fire,^  the 
more  active  and  intense  should  be  our  love,  then  what 
should  be  the  sanctity  and  love  of  the  priest  ?  For  He 
represents  Christ  Himself  at  the  altar,  and  is  the 
instrument  of  the  principal  Agent,  and  supplies  hands 
and  tongue  while  the  Father,  Son,  and  Holy  Ghost 
perform  the  action.  The  priest  stands  between  God 
and  humanity,  says  St.  Chrysostom,^  presenting  our 
petitions  to  God  and  bringing  down  to  us  the  gifts 
which  the  Divine  Majesty  bestows  on  us.  Oh ! 
with  what  zeal  for  God's  honour  and  glory  should 
our  hearts  be  inflamed  when  we  hold  in  our  hands 
Him  who  sits  enthroned  on  the  right  hand  of  His 
Heavenly  Father  l*^  "Oh,"  cries  out  St.  Augustine, 
'*  O  sacred  and  heavenly  mystery,  which  Father,  Son, 
and  Holy  Ghost  perform  though  you  (priests)."  The 
same  God  who  rules  in  Heaven  and  is  upholding  and 
guiding  the  universe,  is  held  by  us  in  our  hands  at  the 
altar.  "  Heaven  is  amazed  at  the  sight,  earth  wonders, 
humanity  is  awe-stricken,  the  devil  trembles,  and  angels 
adore."  7 

With  what  humility ^  and  profound  reverence  then 
should  we  approach  to  the  holy  altar.     Conscious  as 

1  Galat.  iv.  9.     2  Trent,  Sess.  xxii.  c.  3.     ^  st.  Laurence  Justin,  De  Euch.  c.  27. 

■*  Deut.  iv.  24.  5  Horn.  v.  in  Joan. 

6  St.  Chrysostom,  Dt  Sacerd.  iii.  c.  4.        "^  St.  Augustine,  in  Psalm,  tr.  r. 
LL 


578  APPENDIX  II. 


we  must  be  of  our  many  sins,  offences,  and  negligences, 
we  might  well  dread  to  offer  up  the  Holy  Sacrifice,  if 
it  were  not  that  our  faith  teaches  us  that  "  He  who  has 
called  us  is  faithful,"  and  will  give  us  those  graces 
which  are  necessary  for  us  to  discharge  duly  the 
functions  of  that  vocation  if  we  earnestly  and  practically 
will  it. 

Let  us  seriously  examine  ourselves  on  our  method 
of  preparation  and  thanksgiving  for  Mass,  and  see  what 
is  to  be  changed  and  improved  in  regard  of  both.  Do 
we  adhere  strictly  to  the  rubrics  for  Mass,  and  offer  it 
with  due  attention  and  devotion  ?  Do  we  avoid  all 
mannerisms,  and  ever3^thing  which  is  calculated  to 
attract  attention  on  the  part  of  those  who  attend  ?  If 
we  find  that  we  have  been  faulty,  let  us  be  sorry  and 
resolve  at  once  to  correct  ourselves. 

End  with  ''  Our  Father.'* 


6.— THE  PRIEST  AND   THE   PULPIT.i 

Another   important    duty   of    the   priesthood  is   to 
preach. 

Point  I. — This   is    a   commission    given    by   Christ 
Himself,  as  we  read  in  St.  Matt.  x.  and  also  St.  Mark  xvi. 

^  "Quum  verbi  Dei  praedicatio  sit  unum  ex  praecipuis  Sacerdotis 
muneribus,  indeque  magna  ex  parte  salus  animarum  et  sanctificatio 
dependeant,  necesse  est  ut  juvenes  sanctum  prsedicationis  exercitium  jam 
in  Seminario  edoceantur.  Attente  legant  S.  Augustini  libros,  '  de  Catechi- 
zahdis  Rudibus,'  et  '  De  Doctrina  Christiana,"  et  instructiones,  S,  Caroli,  ut 
animus  ipsis  addatur  ad  acquirendam  majorem  pietatem,  necnon  spiritum 
orationis  et  doctrinae  profectum,  considerantes  qualis  Evangelii  praeco  esse 
debeat,  ut  felicem  sui  laboris  exitum  sperare  possit.  Evangelii  praeco 
semper  memor  sit  praeceptorum  S,  Caroli :  '  Elocutionis  genus  exquisitum 
ne  affectet,  fucum  omnem  fugiat  .  .  .  inflata  oratione  ne  utatur,  sed  gravi. 
.  .  .  Consideret  se  piscatorem  hominum  esse  ;  nervos  omnes  intendere  debet 
ut  animas  pereuntium  Christo  Domino  lucrifaciat.' "  (Synod.  Westm.  IV. 
deer.  ix.  n.  14.) 


THE  PRIEST  AND   THE  PULPIT.  579 

And  St.  PauP  teaches  that  it  is  by  teaching  faith  is 
propagated  and  the  service  of  God  is  to  be  secured 
and  promoted.  It  is  for  this  that  our  Lord  chooses  out 
His  ministers,  as  He  tells  us,  "  I  have  chosen  you  and 
placed  you  that  you  go  forth  and  bear  fruit,  and  that 
your  fruit  may  remain."  2  It  is  the  duty  of  the  priest 
to  promote  the  health  and  beauty  of  the  Body  of  Christ 
in  its  members,  to  repel  its  enemies,  and  to  enable 
them  to  give  an  answer  to  every  man  that  asketh  a 
reason  for  the  hope  that  is  in  them.  All  of  which  is 
done  by  preaching.  The  pastor  who  is  incompetent  to 
this  duty,  exposes  his  people,  to  the  danger  of  being 
seduced  by  the  countless  false  systems  of  science  and 
religion  by  which  they  are  perpetually  assailed.  Hence 
it  is  necessary,  in  order  to  fulfil  this  obligation,  that  he 
should  have  sufficient  learning ;  in  fact,  this  was  made 
a  condition  of  our  ordination.  The  world  expects  it  of 
us,  as  is  proved  by  men  of  all  classes,  ages,  and  con- 
ditions coming  to  us  to  refresh  their  souls. 

Pomt  2. — In  announcing  the  Word  of  God,  we  must 
follow  the  advice  of  the  Synod  of  Westminster,^ 
eschewing  empty  and  inflated  declamation,  which 
disedifies  the  faithful  and  is  fatal  to  the  preacher.  The 
Holy  Spirit  does  not  stand  in  need  of  rhetorical  or 
literary  parade.'^  The  style  should  be  adapted  to  the 
audience,  and  we  should  strive  after  the  sublime 
simplicity  of  our  Lord  Himself.  We  have  not  to 
preach  ourselves,  which,  says  St.  Chrysostom,  is  a 
sacrilege,  but  Jesus  Christ,  and  Jesus  Christ  crucified ; 
nor  act  the  part  of  a  stage-plaj^er  in  the  pulpit.  Hence, 
we  must  avoid  all  clap-trap,  all  devices  to  gain  applause, 
all  subjects  which  are  calculated  to  excite  idle  curiosity, 
or  which  are  chosen  for  the  sole  purpose  of  securing  a 
crowd.     To  do   any  of  these  things  is  not  to  preach 

1  Romans  x.  -  St.  John  xv. 

*  P,  237,  deer.  12.  ■*  I  Cor.  ii.  5. 


58o  APPENDIX  II. 


Christ,  but  to  turn  the  Christian  pulpit  into  a  platform 
or  stage,  and  is  to  barter  souls  for  earthly  gain  or  the 
gratification  of  vanity.  Will  not  such  preachers  find 
on  the  Judgment  Day  that  b}-  their  discourses  they 
have  failed  to  gain  souls,  and  for  themselves  have  lost 
Heaven  ? 

Point  3. — For  this  duty,  and  to  acquit  ourselves  well 
in  it,  we  must  of  necessity  make  due  preparation. ^  This 
is  done  remotely  by  great  care  and  fidelity  in  performing 
our  daily  meditation  and  cultivating  union  with  God  ; 
by  a  diligent  study  of  the  Sacred  Scriptures,  more 
especially  of  the  New  Testament,  and  of  some  of  the 
more  important  Fathers  of  the  Church,  e.g.,  Augustine, 
Jerome,  and  Chrysostom ;  by  renewing  our  knowledge 
of  dogmatic  and  pastoral  theology.  If  ever  this  learn- 
ing was  needed,  surely  it  is  in  these  times,  when  men's 
minds  are  so  preoccupied  with  religious  questions,  and 
the  laity  apply  themselves  to  theological  and  philoso- 
phical matters  which  are  among  the  burning  questions 
of  the  day. 

As  regards  the  immediate  preparation,  we  should 
have  solely  and  primarily  in  view  God's  glory  and  the 
salvation  of  souls ;  and  then  select  accordingly  the 
subject  of  our  discourse.  If  it  is  for  the  morning 
sermon,  we  find  it  in  the  Epistle  or  Gospel  of  the  day, 
which  is  to  be  explained,  illustrated,  and  applied  to  the 
wants  or  circumstances  of  the  congregation. ^  For  the 
evening  discourse  a  larger  choice  is  given,  but  it  should 
treat  of  useful  instruction  and  strictly  religious  matter^ 
which  will  render  our  hearers  wiser  and  holier. 

Have  we  excused  ourselves  from  preparing  our 
sermons,  either  on  the  ground  of  want  of  capacity,  or 
of  time,  or  again  on  account  of  the  smallness  or  illiterate 
condition  of  our  audience,  or  of  the  absence  of  all  taste 

1  Leo  XIII.  Instruction  to  Preachers. 
2  Comp,  Catechism  of  Council  of  Trent. 


THE  PRIEST  IN   THE  CONFESSIONAL.  581 

for  study  ?  These  are  vain  and  idle  pretexts,  and  do 
not  justify  us  before  God  ;  they  betray  a  want  of  a  holy 
professional  ambition  and  of  zeal  for  souls  and  for 
God's  glory,  and  too  often  are  a  cloak  to  hide  a  love  of 
idleness  and  dissipation.  If  there  is  good-will  and  a 
real  apostolic  spirit  to  make  our  dear  Lord  better 
known  and  loved,  we  shall  find  that  neither  capacity 
fails  us,  nor  the  time  required  both  for  remote  and 
proximate  preparation.  We  shall  give  less  time  to 
useless  excursions,  unprofitable  feastings,  idle  visiting, 
and  a  thousand  other  frivolities,  and  prudently  divert  the 
moneys  spent  on  them  into  the  purchase  of  books  which 
promote  our  professional  knowledge. 


7.— THE   PRIEST   IN  THE  CONFESSIONAL.^ 

The  work  of  works  in  the  sacred  ministry  is  in 
hearing  confessions,  to  which  important  point  all  should 
tend  :  and  all  the  efforts  and  preaching  of  the  priest 
should  be  directed  to  draw  sinners  to  the  holy  tribunal. 
Our  Blessed  Lord  tells  us  that  He  came  to  call  sinners 
to  repentance;'^  and  this  is  one  of  the  functions  con- 
fided to  every  priest  when  he  is  ordained. ^  Then  it  is 
our  duty  to  fit  ourselves  to  discharge  it  well,  and  to 
devote  ourselves  to  it  in  practice.    For  this  end  we  may 

1  "  Quoniam  Spiritus  Sancti  clivisiones  multiplices  sunt  et  inscrutabiles, 
et  ad  varios  perfectionis  gradus,  alii  prse  aliis,  vocantur  fideles,  non  satis 
est  sacerdotem  inter  lepram  et  leprem  scite  distinguere  posse,  quin  etiam 
discernere  sciat  inter  spiritum  et  spiritum,  ne  pro  spiritu  Dei  spiritui 
humano,  vel  etiam  diabolico  aurem  proebens,  in  errorem  ductus  alios  secum 
in  errorem  ducat.  .  .  .  Debet  ergo  animarum  moderator  ascensiones  cordis 
ad  Deum,  necnon  orationis  profectus,  scientia  saltern,  etiam  si  non  propria 
experientia  ita  agnoscere  et  callere  ut  incipientes  in  via  purgativa  corroborare 
valeat,  proficientes  in  via  illuminativa  dirigere,  perfectiores  in  via  unitiva  ad 
altiora  manuducere."  (Synod.  Westm.  IV.  deer.  xii.  n.  5.) 

2  St.  Luke  V.  32.  3  Rit.  Rom. 


582  APPENDIX  II. 


make  it  the  subject  of  our  consideration  and  of  self- 
examination. 

Point  I. — The  excellence  of  this  Institution. — This  is. 
clear,  first  from  the  fact  that  its  Author  is  no  other  than 
Jesus  Christ.  Again,  in  it  He  manifests  His  infinite- 
love  and  mercy,  in  thus  providing  us  with  the  easiest 
means  of  gaining  forgiveness  of  our  sins,  no  matter  how 
many  and  grievous,  and  of  recovering  His  love  and 
friendship,  which  by  them  we  had  forfeited.  By  it  we 
are  healed  of  all  the  sicknesses  and  diseases  of  our 
souls  in  the  pool  of  His  Most  Precious  Blood,  and  if 
dead  and  buried  in  the  corruption  of  sin,  we  are  raised 
up  and  restored  to  the  life  of  grace,  and  from  being  the 
slaves  of  the  devil  and  liable  to  eternal  perdition,  we 
are  reinstated  as  the  children  of  God  and  heirs  to  the 
Kingdom  of  Heaven. 

Thirdly,  in  it  we  see  displayed  the  power  of  our 
Blessed  Lord.  .  For  He  empowers  man  to  exercise  an 
attribute  which  belongs  to  God  alone,  not  indeed  of 
healing  the  body  or  of  restoring  its  natural  life,  but 
what  is  infinitely  more,  of  curing  the  countless  diseases 
of  the  soul,  which  is  a  work  demanding  greater  power 
than  the  creation  of  the  universe,  a  power  of  binding 
and  loosing.^ 

Point  2. — In  the  holy  tribunal  the  priest  is  at  once 
the  doctor,  the  judge,  and  the  father  of  the  penitent. 

As  doctor  he  has  to  diagnose  the  complicated  diseases- 
of  the  soul ;  and  for  this  he  must  be  well  acquainted 
with  and  ready  in  his  moral  theology,  which  involves  a 
continual  study,  as  it  is  a  science  vast  and  complicated, 
and  full  of  positive  legislation.^  He  should  be  careful 
to  select  those  authors  whose  opinions  savour  neither 
of  rigorism  on  the  one  hand  nor  of  undue  laxity  on  the- 

1  St.  John  XX.  23. 
2  Comp.  Liguori,  vi.  tr.  iv.  n.  628  ;  Synod.  Westm.  deer,  xxiv. 


THE  PRIEST  IN   THE   CONFESSIONAL.  583 

Other,  such  as  St.  Alphonsus  Liguori,  whereby  he  will 
avoid  alienating  some  from  the  sacrament,  or  rendering 
others  negligent  in  its  use,  and  making  it  either  odious 
or  comparatively  useless. ^  Like  a  prudent  and  skilled 
physician,  he  must  point  out  the  dangers  and  remedies 
of  the  spiritual  diseases  of  those  who  apply  to  him,  and 
adapt  himself  carefully  to  their  dispositions. 

He  is  also  3. judge,  and  as  such  must  ''judge  accord- 
ing to  justice,"  ^  but  must. temper  his  judgments  with 
love,  compassion,  and  mercy :  remembering  that  he  is 
t?ie  delegate  of  Him  who  loves  sinners,  who  came  to 
call  them  to  repentance,  and  whose  dying  words  were 
a  prayer  for  their  forgiveness,  and  who  is  more  anxious 
to  grant  pardon  than  is  the  penitent  to  receive  it. 
Alas  !  how  little  do  they  know  of  whose  spirit  they  are 
who  rebuke  bitterly  and  reproach  their  penitents,  and 
by  their  harshness  and  irritability  drive  them  away 
from  the  tribunal  and  render  confession  odious  to  them, 
forgetting  that  saying  of  our  Lord,  "  For  with  what 
judgment  you  judge  you  shall  be  judged."  ^ 

Lastly,  the  confessor  is  also  a  father.  As  such  he  is 
to  be  ever  ready  to  receive  his  penitents.  He  must 
welcome  them  with  tenderness,  compassion,  and  love, 
imitating  in  this  respect  the  father  of  the  prodigal 
mentioned  by  St.  Luke,*  whose  example  he  should  ever 
have  before  him ;  or  the  good  shepherd  who  after  long 
and  weary  search  found  his  lost  sheep,  and  gently 
placing  it  on  his  shoulders,  took  it  back  to  the  fold 
rejoicing.  How  much  indifference  and  neglect  of  the 
sacraments  may  be  traced  to  confessors  who  forget 
their  duties  in  the  tribunal  of  Penance,  and  are  negli- 
gent in  the  administration  of  it ! 

Point  3. — Let  us  examine  ourselves  and  see  how  we 
have  fulfilled  this  office.     Do  we  show  great  readiness 

1  Gousset,  ii.  547.  2  Levit.  xix.  15. 

3  St.  Matt.  vii.  2.  *  St.  Luke  xv. 


584  APPENDIX  II. 


when  called  upon  to  hear  confessions,  no  matter  how 
distasteful  it  may  be  ?  Are  we  punctual  as  regards  the 
appointed  hours  for  confessions  ?  Do  we  show  harsh- 
ness or  impatience  in  the  confessional,  either  in  word  or 
in  manner  ?  Do  we  hurry  through  the  confession,  or 
detain  our  penitents  in  conversation  which  is  foreign  to 
the  subject  ?  Are  we  anxious  to  attract  a  large  number 
of  penitents,  and  especiall}''  of  any  particular  class  ? 
Do  we  feel  hurt  or  aggrieved  if  penitents  leave  us  and 
go  to  others  ?  If  we  find  upon  examination  that  we 
have  failed  in  any  of  these  points,  let  us  make  an  act  of 
sincere  sorroW  and  resolve  to  amend  for  the  future. 
End  with  ''  Our  Father." 


8.— THE   PRIEST   AT   HOME.  (i.)i 

An  important  subject  for  frequent  consideration  is 
the  proper  employment  of  our  time  when  not  engaged 
in  external  duties  of  the  sacred  ministry,  and  in  what 
manner  we  spend  it.  To  aid  us  in  this  matter  we  may 
make  use  of  the  following  points. 

Point  I . — The  great  value  we  ought  to  attach  to  our  time. — 
Our  time  is  the  duration  of  existence  assigned  to  each 
of  us  by  God  to  carry  out  His  will  and  to  accomplish 
our  individual  destiny.  How  limited  it  is,  God  has 
declared  by  His  inspired  writers  as  well  as  by  Himself, 

1  "  Presbyteria  sint  ubique  vera  pacis  et  caritatis,  sobrietatis  et  modestiae 
domicilia  ;  in  omnibus  fideli  populo  insigne  exemplar  'ut  is  qui  ex  ad  verso 
est  vereatur,  nihil  habens  malum  dicere  de  nobis.'  Simplex  ibi  splendeat 
mundities  ;  neque  in  supellectili,  neve  in  ornatu,  aliquid  luxui  vel  mundanis 
affectibus  inserviens  deprehendatur.  Regularitas  in  omnibus  fideliter 
observetur.  Ad  horam  fixam  missam  celebret  sacerdos.  .  .  ,  Custodite 
ordinem,  et  ordo  vos  custodiet."  (Synod.  Westm.  IV.  deer,  xi.) 


THE  PRIEST  AT  HOME.  585 

in  the  sacred  writings :  and  our  own  daily  experience 
convinces  us  of  the  same  truth.  In  fact,  our  path  lies 
through  a  valley  of  death,  and  we  see  it  on  every  side 
of  us.  Nay,  this  truth  so  constantly  confronts  us,  that 
it  has  almost  ceased  to  affect  us.  The  result  of  this  is 
that  we  fail  to  attach  a  due  value  to  our  time,  and 
regard  the  right  use  or  the  abuse  of  it  as  of  compara- 
tively little  moment,  although  both  reason  and  revelation 
inculcate  its  supreme  importance. 

By  His  Birth,  Life,  Passion,  and  Death  our  Lord 
purchased  all  graces  for  us,  and  each  grace  has  been 
paid  for  by  His  Precious  Blood.  Now,  amongst  these 
graces  by  no  means  the  least  is  our  time,  by  the  right 
use  of  which  we  may  secure  an  ever-increasing  weight 
of  glory  for  eternity,  may  recover  God's  friendship  and 
love,  and  by  His  grace,  which  is  never  wanting,  may 
ever  conform  ourselves  more  perfectly  to  the  likeness 
of  His  well-beloved  Son.  On  the  other  hand,  by  the 
waste  or  abuse  of  our  time,  we  throw  away  or  pervert 
this  grace,  and  thus  in  a  certain  sense  we  render  void 
or  squander  the  Precious  Blood  of  Christ.  If  it  is  a 
terrible  fact  that  we  shall  have  to  answer  for  every  idle 
word,  how  great  reason  have  we  to  dread  the  account 
we  shall  have  to  render  of  the  loss  or  abuse  of  so  much 
of  our  time ! 

Point  2. — How,  then,  is  it  to  be  employed?  We 
have  seen  that  we  are  called  upon  to  preach,  to  hear 
confessions,  to  visit  oiir  flock  that  we  may  know  them, 
and  that  we  may  by  them  be  known,  to  supervise  our 
schools,  to  direct  various  confraternities  which  others, 
or  we  ourselves,  may  have  established  ;  to  visit  the  sick, 
and  administer  the  sacraments  to  the  sick  and  dying. 
Now,  to  fulfil  these  duties  efficiently  and  in  an  orderly 
manner  we  must  prepare  ourselves  at  home  by  prayer, 
application,  and  study.  A  good,  zealous,  and  earnest 
priest  can,  if  he  will,  find  abundant  time  for  these  neces- 


586  APPENDIX  II. 


sary  duties,  with  great  advantage  to  the  performance  of 
his  external  employments.     And — 

First,  as  regards  prayer :  he  will  be  scrupulousl}?-  exact 
in  his  daily  morning  meditation,^  regarding  it  as  a  most 
important  duty,  and  quite  necessary  to  keep  alive  the 
evangelical  spirit :  he  will  recite  his  Breviary  atten- 
tively, devoutly,  and  in  due  time,  in  which  duty  he  acts 
as  the  envoy  of  the  Church  to  its  invisible  Head :  and 
to  these  prayers  he  should  add  the  Rosary  of  our  Lady 
and  other  daily  devotions  which  his  own  judgment  and 
piety  will  suggest  for  a  blessing  and  help  for  himself 
and  for  the  people  entrusted  to  his  care. 

Secondly,  as  regards  study.  This  is  in  our  days  a 
simple  necessity,  when  men  in  every  station  of  life  are 
devoting  themselves  to  study  and  to  the  pursuit  of 
learning ;  when  all  are  acquiring  the  power  of  reading, 
and  in  our  cities,  towns,  and  villages  libraries  are  being 
formed  and  thrown  open  for  the  free  admission  of  the 
public :  when  labourers,  artisans,  shopmen,  and  clerks 
all  take  advantage  of  these  and  other  means  of  acquiring 
knowledge  after  their  long  hours  of  labour.  Truly 
now-a-days  knowledge  is  power,  and  consequently  if  we 
mean  to  maintain  our  position  and  to  exercise  a  due 
influence  and  advance  the  interests  of  religion,  we  must 
possess  it ;  and  this  is  hopeless  without  study.  Not 
that  the  priest  must  devote  himself  to  science ;  for  he 
is  not  expected  to  be  a  specialist  in  chemistry,  astro- 
nomy, geology,  or  other  physical  sciences,  nor  to  excel 
in  a  knowledge  of  literature  or  art ;  but  at  least  he 
ought  and  can  apply  himself  to  those  studies  which  are 
peculiar  to  his  profession,  and  in  these  at  least  he  is 
rightly  expected  to  be  a  specialist.  It  is  a  mistake  to 
suppose  that  after  his  ordination  he  need  only  trust  to 
**  common  sense,"  as  it  is  called,  and  shut  up  his  books 
on  moral  theology,  and  rely  upon  his  fluency  of  speech 
1  Synod.  Westm.  deer.  xxiv.  p.  31. 


THE  PRIEST  AT  HOME.     .  587 

to  dole  out  moral  platitudes  on  Sundays  by  way  of 
preaching.  Through  life  he  must  renew  his  knowledge, 
just  as  the  lawyer  thumbs  his  law  books,  or  the  physician 
his  books  of  medicine,  or  he  will  fail  signally  in  his  duty 
both  in  the  pulpit  and  the  confessional.  If  we  are  not* 
familiar  with  our  moral  theology,  our  direction  of  souls 
will  be  at  least  doubtful  or  hazardous,  and  without  a 
fair  acquaintance  with  dogma  we  shall  not  give  proper 
instruction  to  the  people,  but  our  sermons  will  cause 
only  weariness  and  disgust  by  our  constant  repetitions 
of  the  same  moral  platitudes,  or  by  incessant  appeals 
for  money,  which  disedify  our  audience,  and  too  often 
only  produce  the  effect  of  making  them  close  their 
purses. 

Again,  the  priest  who  has  care  of  souls  should  care- 
fully and  with  reverence  read  the  Holy  Scriptures,  and 
have  at  ^and  some  one  good  commentator  on  them, 
thereby  to  enable  himself  to  answer  the  difficulties  which 
in  our  days  common  labourers  urge  against  them.  All 
this  is  become  now  a  necessity  if  we  mean  to  uphold 
the  credit  of  the  sacred  ministry,  nor  is  time  or  expense 
for  books  more  than  a  really  zealous  priest  can  afford, 
as  one's  own  experience  will  abundantly  prove. 

Point  3. — Let  us  examine  ourselves  and  see  what 
importance  we  attach  to  our  time.  Do  we  husband  it 
with  great  care  ?  Have  we  a  fixed  distribution  of  it,^ 
by  which  so  much  time  is  saved,  and  self-conquest  is 
constantly  exercised  ?  Have  we  not  much  to  correct  in 
the  discharge  of  our  spiritual  duties,  in  meditation, 
recitation  of  the  Divine  Office,  and  in  our  other  daily 
devotions  ?  How  much  of  our  time  is  wasted  in  nihil 
agendo,  male  agendo,  aliiid  agendo  ?  Have  we  squandered 
our  small  means  in  superfluities,  in  journeys,  in  unprofit- 
able amusements,  instead  of  employing  it  usefully  in  the 
purchase  of  such  books  as  may  furnish  us  with  the 
1  Psalm  cxviii.  91. 


588  APPENDIX  II. 


necessary  learning  of  our  state,  and  which  now  can  be 
bought  at  such  moderate  cost  ?  If  we  find  that  there  is 
much  to  be  corrected  on  any  of  these  points,  let  us 
resolve  to  put  our  hands  to  the  work  without  delay,  and 
let  us  say  with  the  Psalmist,  *'  Now  I  have  said  it,  now 
I  have  begun,  this  is  the  change  of  the  right  hand  of  the 
most  High."  1 


9.— THE   PRIEST  AT   HOME.  (2.) 

We  read  in  the  book  of  the  Imitation  of  Christ: 
'*  Your  cell,  if  you  are  often  there,  grows  sweet  to  you  ; 
if  3^ou  but  rarely  stay  in  it,  it  makes  you  loathe  it.""^ 
But  that  a  priest  may  love  his  home,  and  consequently 
may  abide  in  it  as  far  as  is  consistent  with  the  due 
discharge  of  his  ministerial  duties,  may  diminish  the 
danger  of  wasting  time,  and  may  regulate  his  life  holily, 
profitably,  and  pleasantly,  he  should  be  specially  careful 
on  three  points :  namely,  that  his  house  be  kept  clean, 
that  it  be  orderly,  and  arranged  with  due  simplicity. 
In  this  respect,  as  in  all  others,  the  priest  ought  to 
serve  as  a  model  to  his  congregation. 

I.  And  first  as  to  cleanliness.  This  is  not  only 
of  great  importance  for  the  health  of  the  body  according 
to  the  judgment  of  medical  men,  but  it  is  conducive  to 
the  edification  of  the  people,  who  regard  the  cleanliness 
of  the  dwelling  as  a  reflection  of  the  cleanness  of  the 
soul  of  him  who  inhabits  it.  The  presbytery  may  be 
small,  inconvenient,  and  lowly,  but  that  is  no  excuse 
for  its  being  dirty.'  Experience  shows  that  neglect  of 
cleanliness  in  the  priest's  house  is  always  accompanied 
by  dirt  and  neglect  in  the  church  and  in  all  that  relates 
to  the  sanctuary  and  the  administration  of  the  sacra- 
ments, which  is  unpardonable  in  a  minister  of  Christ. 
1  Psalm  Ixxvi.  ii.         ,  ^  Imitation,  i.  cxx.  §  5. 


THE   PRIEST  AT  HOME.  589 

2.  In  the  second  place:  in  the  dwelling  all  should 
be  in  order.  On  this  St.  Augustine  lays  great  stress, 
for  he  declares,  "  Order  leads  us  to  God."  Whilst 
St.  Bernard  counsels  his  Religious,  Custodite  ordinem  et 
ordo  vos  custodiet — and  the  Wise  Man  speaks  of  God 
as  "  the  sweet  disposer  of  all  things."^  To  some  order 
and  regularity  are  so  natural,  that  the  absence  of  it 
causes  them  unrest  and  a  kind  of  physical  pain,  whilst 
to  others  it  presents  such  difficulty  that  to  secure  it 
calls  for  the  constant  exercise  of  mortification  and  self- 
conquest. 

One  great  advantage  accruing  from  this  order  is  the 
saving  of  time.  It  is  incredible  with  what  promptitude, 
and  how  pleasantly  and  happily  a  priest  can  expedite 
his  work,  great  and  varied  as  it  is,  if  all  is  conducted 
with  order  and  regularity. 

This  order  supposes  that  everything  is  kept  in  its 
proper  place  from  the  cooking  utensils  in  the  kitchen 
to  the  papers  in  the  study,  and  the  books  which  perhaps 
constitute  but  a  small  librar3\  It  should  extend  to  the 
hours  of  rising  and  of  retiring  to  rest,  to  the  time  of 
meals,  and  to  the  various  other  duties  that  have  to  be 
performed  at  home. 

3.  The  whole  house  should  be  marked  with  modera- 
tion and  'simplicity.  The  author  of  the  Book  of 
Proverbs  puts  into  the  mouth  of  the  Wise  Man  the 
prayer :  "  Two  things  I  have  asked  of  Thee,  deny  them 
not  to  me  before  I  die :  remove  from  me  vanity  and 
lying  words :  give  me  neither  beggary  nor  riches,  give 
me  only  the  necessaries  of  life."-  By  the  Diocesan 
Statutes,  it  is  decreed  that  all  that  savours  of  luxury  or 
worldliness,  whether  in  the  furniture  of  the  house,  or 
arrangements  for  board  or  lodging,  is  to  be  avoided, 
as  also  all  extremes  of  niggardliness  or  extravagance,  as 
contrary  to  the  true  ecclesiastical  spirit.     It  is  further 

1  Wisdom  viii,  i.  2  Proverbs  xxx.  7,  8. 


590  APPENDIX  II. 


recommended  that  great  moderation  and  simplicity  be 
observed  in  furniture,  ornaments,  and  decorations,  also 
in  dress  and  in  the  providing  of  the  table ;  that  all 
expenditure  be  accommodated  to  the  revenue,  so  that 
after  paying  bills  regularly,  something  should  be 
reserved  for  the  relief  of  those  in  distress ;  finally,  I 
would  add  that  the  house  should  be  so  provided  with 
conveniences,  as  to  be  made  pleasant  and  attractive  to 
return  to  from  one's  external  duties  and  labours.  This, 
however,  by  no  means  supposes  that  rooms  whether  for 
public  or  private  use  be  supplied  with  superfluities  or 
presents  from  friends  or  others,  which  are  more  suited 
to  a  lady's  boudoir  or  a  gentleman's  studio,  than  to  a 
poor  priest's  chamber  or  study.  If  there  be  any  pro- 
digality, it  should  show  itself  in  one  thing  only,  namely, 
in  the  library,  in  which  should  be  prominent  not  many 
but  at  least  select  authors  suited  to  the  ecclesiastical 
state,  such  as  the  best  commentators  on  the  Sacred 
Scriptures,  the  best  works  on  ecclesiastical  histor}^,  the 
writings  of  some  of  the  Fathers  and  Doctors  of  the 
Church  and  of  the  Theologians,  some  approved  works 
on  Ascetic  Theology,  and  Catechism,  Lives  of  the 
Saints,  &c. 

Such  books  may  often  now-a-days  be  purchased 
at  a  comparatively  trifling  cost,  and  are  quite  within 
the  reach  of  the  majority  of  the  clergy,  though  of  course 
only  by  degrees,  not  all  at  once. 

4.  In  regard  of  visitors,  the  priest  is  often  called 
upon  to  exercise  great  patience,  prudence,  charity,  and 
self-denial.  If  his  parishioners  wish  to  take  counsel  of 
him,  he  should  be  ready  to  put  himself  at  their  service 
at  once,  though  at  some  inconvenience  to  himself, 
receiving  them  with  kindness  and  aff"ability ;  nor 
should  he  remit  them  to  another  time,  or  cause  them 
to  wait  unnecessarily. 

If  they  come  to   lay  before   him  their  sorrows  or 


THE   PRIEST  AT  HOME.  591 

trials,  it  is  his  duty  to  comfort,  guide,  and  encourage 
them,  inasmuch  as  he  is  constituted  the  father  of  his 
flock,  and  expects  them  to  call  him  by  that  title. 

With  respect  to  those  who  come  to  beg  alms,  there 
is  need  of  great  prudence  and  discretion  in  these  times 
and  in  this  country,  seeing  that  imposture  has  almost 
become  a  science,  and  moreover  that  promiscuous 
charity  often  does  more  harm  than  good,  and  also  that 
the  priest  has  many  calls  upon  his  charity,  whereas  his 
means  are  very  limited. 

It  is  true,  as  St.  Peter  Chrj^sologus  says,  "  The  poor 
man's  hand  deposits  in  the  treasury  of  Heaven  that 
which  it  receives  on  earth,  that  it  may  not  perish. 
The  hand  of  the  beggar  is  the  treasury  of  Christ :  for 
whatever  it  receives,  Christ  accepts  as  given  to  Himself. 
Give  therefore  that  which  is  earthly,  that  thou  mayest 
receive  that  which  is  heavenly;  give  thy  money,  that 
thou  mayest  receive  a  crown."  And  our  Lord  Himself 
bids  us  "make  to  yourselves  friends  of  the  mammon 
of  iniquity,  that  when  you  shall  fail  they  may  receive 
you  into  everlasting  dwellings."^  Yet,  now-a-days, 
there  is  so  much  deceit,  falsehood,  and  abuse,  that 
the  cause  of  true  charity  is  better  promoted  by  careful 
inquiry  into  the  case,  either  personally  or  by  others, 
before  administering  relief. 

Sometimes  the  visitors  will  be  brother  priests,  or 
benefactors,  or  friends.  Such  should  be  welcomed 
with  special  kindness  and  amiability,  with  generous 
and  well-regulated  charity,  yet  not  to  the  detriment  of 
becoming  moderation  or  to  the  loss  of  time. 

As  regards  the  other  sex,  the  visits  should  be  short 
and  far  between;  and,  as  far  as  possible,  it  is  to  be 
recommended  that  they  should  not  be  private  or 
without  witnesses — ut  cvitetur  lucrum  cessans,  vel  damnum 
^mergmsy  vel  peviculum  sortis.  Such  was  the  maxim  of 
1  St.  Luke  xvi.  9. 


592  APPENDIX  II. 


the  great  St.  Francis  of  Sales.  Finally,  the  priest 
should  be  master  in  his  own  house,  ruling  with  gentle- 
ness and  firmness,  neither  over-indulgent  nor  despotic. 


10.— THE   PRIEST   IN    HIS   PARISH. 

Our  Blessed  Lord  says  in  the  Parable  of  the  Good 
Shepherd:  "I  know  My  sheep  and  My  sheep  know 
Me;"  and  again,  ''Them  also  must  I  bring,  and  they 
shall  hear  My  voice,  and  there  shall  be  one  fold  and 
one  Shepherd."  1  From  which  we  may  conclude  that 
whoever  has  care  of  souls  must  know  his  people,  and 
they  also  must  know  him,  and  moreover,  that  he  must 
go  in  search  of  those  who  have  gone  astray  and  are  out 
of  the  fold,  and  must  endeavour  by  all  means  to  bring 
them  back  to  the  Church.  To  stir  up  our  zeal  and 
charity  in  this  respect,  it  may  be  well  to  make  use  of 
the  following  consideration. 

Point  I. — In  order  that  the  priest  may  satisfy  his 
duty  towards  those  whose  souls  are  confided  to  his 
keeping,  one  condition  is  necessary,  namely,  that  he 
should  know  them.  -For  this  purpose  it  is  requisite 
that  he  should  make  himself  well  acquainted  with  his 
people,  nor  does  he  satisfy  his  conscience  by  staying 
at  home  on  the  principle  that  if  they  want  him  they 
will  come  to  him ;  he  ought  to  go  and  visit  them, 
though  when  not  so  employed,  he  should  be  found  in 
his  house  or  in  church.  Such  visits  are  less  necessary 
when  it  is  a  question  of  the  rich,  or  of  females  who  by 
their  education  and  other  circumstances  know  their 
duty,  and  generally  do  not  stand  in  need  of  much 
urging  to  practise  their  rehgion.     With  such  persons 

1  St.John  X. 


THE  PRIEST  IN  HIS  PARISH.  593 

little  good  is  to  be  done,  much  time  may  be  wasted, 
and  their  friendship  is  rather  flattering  to  human 
nature.  But  a  devoted  priest  will  give  himself  to 
visiting  the  poor,  to  encourage  them  in  their  hard  and 
laborious  lives,  to  console  them  in  their  sorrows  and 
misfortunes,  to  sympathize  with  them  in  their  poverty, 
and  to  help  them  in  their  distress ;  to  show  them  the 
happiness  of  serving  God,  and  the  misery  of  offending 
Him  and  neglecting  their  religion.  If  he  does  this,  his 
presence  will  be  a  source  of  joy,  and  will  act  like  the 
bright  sunshine,  and  will  dispel  the  gloom  and  darkness 
which  broods  like  a  black  cloud  over  their  wretched 
dwellings.  He  will  soothe  their  anger,  appease  their 
quarrels,  settle  their  complaints,  and  share  in  their 
joys.  In  this  way  "he  will  become  all  things  to  all 
men  that  he  may  gain  all,"^  and  all  this  he  will  do  for 
Christ's  sake.  The  rich  have  friends  enough  to  pay 
them  visits,  and  consequently  hardly  appreciate  his 
calls  ;  but  it  is  not  so  with  God's  poor,  who  are  grateful 
for  and  are  flattered  and  cheered  by  the  visit  of  God's 
minister. 

The  noblest  title  which  a  good  priest  should  ambition 
is  that  of  "  Father  of  the  poor."  The  good  priest  must 
be  especially  diligent  in  visiting  the  sick.  Any  neglect 
in  this  respect  is  calculated  to  draw  down  upon  a  pastor 
of  souls  the  displeasure  of  God,  and  betrays  a  want 
of  zeal  and  charity  which  even  in  the  Old  Law  was 
punished  by  the  curse  of  the  Almighty.  2  He  should 
be  able  to  say  with  St.  Paul :  '*  Who  is  weak  and  I  am 
not  weak?  "^ 

Point  2. — Our  Lord  adds  in  the  parable,  *'  And  Mine 
know  Me."  This  the  good  priest  should  also  verify  in 
himself.  Now,  it  is  by  his  conduct  that  he  will  make 
himself  known,  and  more  particularly  by  his  conversa- 
tion, according  to  that  of  St.  Matthew :  **  From  the 
1  I  Cor.  ix.  22.  2  Ezech.  xxxiv.  2.  ^2  Cor.  xi.  29. 

MM 


594  APPENDIX  11. 


abundance  of  the  heart  the  mouth  speaketh."i  In  this 
respect  he  should  take  our  Blessed  Lord  for  his  model. 
With  whom  did  Jesus  converse  ?  Principally  with  the 
poor,  but  yet  He  made  no  exception  of  persons.  What 
were  the  subjects 'of  His  discourses?  Mainly  on  the 
Kingdom  of  His  Father,  of  His  sweet  mercy  and  for- 
giveness, of  His  love  and  gentle  providence.  He 
insisted  on  the  necessity  of  holy  faith  and  confidence, 
and  on  brotherly  love.  He  inculcated  the  practices  of 
humility  and  self-denial,  of  detachment  from  creatures, 
and  of  love  of  God ;  but  never  did  He  speak  of  idle, 
vain,  or  frivolous  matters,  never  of  the  faults  or  defects 
of  others,  unless  duty  required  it.  If  He  corrected, 
it  was  firmly  and  with  tenderness — His  words  were 
stamped  with  sincerity,  ingenuousness,  patience,  and 
modesty — and  in  short,  all  He  said  was  prompted 
by  a  pure  intention  of  His  Father's  glory,  was  marked 
by  the  gravity  which  beseemed  His  sacred  character, 
and  measured  by  consummate  prudence. 

Point  3. — Let  us  examine  ourselves  on  these  several 
points'.  How  do  we  regulate  our  visits  as  to  persons, 
times,  and  places  ?  Are  we  actuated  by  the  motive 
of  God's  glory  and  the  good  of  souls,  or  by  human 
motives,  natural  inclinations,  and  self-interests  ?  Do 
we  waste  our  time  and  weary  others  by  prolonging 
our  stay  ?  With  the  rich  are  we  too  obsequious,  and 
sacrifice  our  principles  through  human  respect  ?  With 
the  poor,  especially  when  they  are  sick  or  in  trouble, 
are  we  assiduous  in  visiting  them  to  help  and  cheer 
them  ?  Do  we  treat  them  with  gentleness  and  patience, 
&c.  ?  In  conversation  are  we  cynical,  or  sarcastic,  or 
do  we  indulge  in  ridicule  or  uncharitableness  ?  Do  we 
disparage  others  and  praise  ourselves,  or  give  way  to 
vulgar,  frivolous,  and  worldly  conversation  ? 
1  St.  Matt.  xii.  34. 


THE  PRIEST  AND   THE  LIFE   OF  FAITH.         595 


31.— THE  PRIEST  AND  THE  LIFE  OF  FAITH. 

When  we  consider  the  various  occupations  in  the 
life  of  one  who  has  the  charge  of  souls,  the  dangers  and 
difficulties  with  which  it  is  beset,  and  the  constant  self- 
sacrifice  which  it  demands,  we  see  how  necessary  it  is 
for  him  at  all  times  to  be  actuated  by  a  spirit  of  faith 
and  of  real  practical  charity.  Hence  it  is  well  for  us 
to  make  a  consideration  upon  each  of  these  virtues. 
And  first  let  us  consider  the  necessity  of  keeping  alive 
the  spirit  of  faith.  Justus  ex  fide  vivit — *'  The  just  man 
liveth  by  faith."! 

Point  I. — By  his  office  the  priest  is  entitled  to  the 
highest  respect,  as  he  occupies  a  position  incomparably 
above  that  of  any  or  of  all  of  his  parishioners  together. 
He  is  their  guide  and  adviser ;  to  him  they  have 
recourse  in  their  trials,  doubts,  and  sorrows,  and  to  him 
they  refer,  for  it  is  written :  *'  From  them  shalt  thou 
learn  wisdom."  2  Now  in  this  there  is  a  real  danger, 
and  more  particularly  in  those  who  from  previous 
•environment,  or  by  their  natural  acquirements,  are 
less  prepared  for  such  a  position  of  responsibility  and 
lionour. 

Again,  in  discharging  his  office  of  preaching,  he  will 
often  be  inclined  to  forego  the  labour  of  preparing  his 
sermons,  or  through  dilatoriness  or  dissipation  will 
neglect  to  do  so  ;  or,  on  the  other  hand,  will  spend  too 
much  time  in  elaborating  his  discourses,  from  motives 
of  vanity  and  love  of  display,  not  considering  what  will 
be  of  benefit  to  the  souls  of  his  hearers,  but  what  will 
make  their  ears  tingle  and  evoke  praise  and  admiration, 
or  oftener  false  flattery  ;  in  short,  preaching  self,  but 
not  Jesus  Christ.     Here  again  is  a  great  danger.     Or 

1  Romans  i.  7.  2  Ecclus.  viii.  10. 


596  APPENDIX  II. 


as  a  confessor  he  will  often  be  tempted  to  impatience 
and  irritability,  by  which  he  will  frighten  or  alienate 
the  poor  and  uneducated,  or  to  compromise  for  fear  of 
offending  the  rich.  He  may  be  tempted  to  gather 
around  him  a  large  clientele,  and  to  resent  it  if  any  of 
his  penitents  leave  him  to  seek  spiritual  help  from 
another;  and  he  is  constantly  exposed  to  respect  of 
persons,  1  which  is  not  according  to  God's  holy  will. 

If  it  is  a  question  of  visiting  his  parishioners,  human 
nature  will  prompt  him  to  visit  those  who  least  require 
it  and  will  profit  least  by  it ;  and,  on  the  other  hand, 
his  natural  inclination  will  often  try  to  deter  him  from 
visiting  those  who  stand  most  in  need  of  it,  and  to 
whom  it  will  prove  most  beneficial,  and  for  whom  it 
may  be  the  means  of  conversion  and  of  return  to  the 
practice  of  their  religion. 

Such  are  some  of  the  difficulties  and  dangers  which 
beset  the  life  of  a  priest.  His  own  wayward  nature, 
the  special  malice  of  the  devil,  the  enemy' of  our  human 
nature,  and  the  spirit  of  the  world,  all  combine  against 
him  and  spread  their  nets  to  entangle  him  and  to 
frustrate  his  labours.  How  can  he  secure  himself 
against  their  attacks  ? 

Point  2. — St.  Paul  describes  faith,  as  "  the  substance 
of  things  to  be  hoped  for,  the  evidence  of  things  that 
appear  not."^  The  soul,  under  the  guidance  of  faith, 
rises  above  all  things  material  and  of  time,  sees  through 
their  hollowness,  and  employs  itself  in  things  beyond 
the  region  of  the  senses,  which  nevertheless  are  more 
real  and  of  infinitely  greater  moment.  It  contemplates 
its  Creator  and  realizes  its  relations  with  Him,  as  He 
is  a  Father  who  with  infinite  power  and  love  arranges 
all  for  His  own  greater  glory  and  for  the  glory  and 
happiness  of  His  children.  It  loves  to  dwell  always 
in  His  holy  presence,  and  directs  all  its  thoughts  and 

1  2  Paral.  xix.  7.  2  Hebrews  xi.  i. 


THE  PRIEST  AND   THE   LIFE   OF  FAITH.         597 

efforts  to  please  Him.  It  despises  all  mere  earthly 
things,  except  in  so  far  as  they  help  it  towards  that 
which,  though  unseen,  is  the  object  of  its  hopes, 
namely,  its  heavenly  home.  It  sees  in  its  neighbours 
not  their  riches,  their  talents,  or  their  beauty,  but  only 
the  objects  of  God's  love — brothers  of  Jesus  Christ 
purchased  by  His  Precious  Blood,  and  future  sharers 
with  itself  of  a  Heavenly  Kingdom.  It  appreciates  duly 
the  necessity  of  serving  God  and  the  terrible  misery  of 
losing  His  favour,  and  therefore  it  directs  every  thought, 
word,  and  action  to  promote  the  former  and  to  avoid 
the  latter  not  only  in  itself,  but  also  in  the  souls  of 
others,  at  any  cost  or  sacrifice. 

Faith  surrounds  it  with  a  supernatural  atmosphere, 
makes  it  a  participator  in  the  life  of  God  Himself, 
communicates  new  light  to  the  understanding  and  a 
new  strength  and  energy  to  the  will,  causes  it  to  live 
in  close  union  with  Christ  Himself,  and  to  say  with 
St.  Paul :  ''  I  live,  now  not  I,  but  Christ  liveth  in  me."^ 
It  lives  in  the  faith  of  the  Son  of  God. 

**  Faith  is  the  evidence  of  things  that  appear  not." 
The  priest  who  lives  the  life  of  faith  regards  the  souls 
of  his  people,  considers  the  awful  conditions  of  their 
existence,  and  the  greatness  of  his  responsibility  in 
their  regard  ;  the  terrible  consequences  to  himself  and 
to  them  of  failing  to  discharge  his  duties  in  their  regard, 
as  their  model,  their  teacher,  their  physician,  and 
father.  Far  will  it  be  from  him  to  recite  the  Divine 
Office,  or  offer  up  the  Holy  Sacrifice,  or  administer  the 
sacraments,  in  a  perfunctory  manner  and  out  of  mere 
routine.  In  all  his  different  duties  he  will  conduct 
himself  as  befits  the  instrument  of  God,  the  personal 
representative  of  Christ,  and  the  ordained  minister  and 
dispenser  of  the  mysteries  of  God.  And  in  this  manner 
not  only  does  he  steer  clear  through  all  dangers,  but 

1  Galat.  ii.  20. 


598  APPENDIX  II. 


he  converts  each  of  his  acts  into  a  means  for  increasing 
his  own  sanctification  and  a  fresh  step  towards  the 
perfection  of  his  state. 

Point  3. — What  are  the  means  of  securing  the  Hfe 
of  faith?  The  Prophet  Jeremias  says:  *'With  desola- 
tion is  all  the  earth  made  desolate,  because  there  is  no 
one  that  thinketh  in  his  heart."  ^  To  secure  a  life  of 
faith  we  must  "think  in  our  hearts" — that  is  to  say, 
that  our  minds  must  be  employed  mainly  on  spiritual 
things,  and  our  hearts  must  be  guided  by  the  teachings 
of  holy  faith,  and  not  by  natural  inclinations  and  earthly 
principles.  For  this  it  is  necessary  that  we  cultivate 
interior  recollection  and  union  with  God  ;  that  we  foster 
a  spirit  of  devotion,  and  that  we  prove  faithful  to  our 
daily  meditation  and  our  other  spiritual  duties.  Further, 
it  is  necessary  that  we  cut  off  all  occasions  of  dissipation 
and  distraction  as  far  as  is  possible  in  our  state  of  life ;, 
that  we  regard  life  not  as  a  time  for  pleasure  or  amuse- 
ment, but  as  a  most  serious  and  momentous  time  in 
which  we  have  to  labour  and  toil  and  sow  the  seeds  of 
those  virtues  which  are  to  grow  and  ripen  into  the  fruit 
of  eternal  life. 

Let  us  examine  how  we  stand  with  regard  to  this 
life  of  faith.  Do  we  rather  live  a  life  of  the  senses,, 
neglecting  those  things  which  are  of  the  spirit  ?  Do 
we  make  light  of  spiritual  duties,  and  of  the  Divine 
Office  ?  Do  we  give  way  to  dissipation  of  mind  and 
pour  ourselves  out  on  external  things,  and  gratify  mere 
natural  activity  ? 

In  our  relations  with  our  neighbours,  do  we  ignore 
or  neglect  the  interests  of  their  souls,  and  thus  in  our 
dealings  with  them  and  in  our  conversations  fail  ta 
induce  them  to  study  the  Life  of  our  Blessed  Lord^ 
thereby  to  know  Him  better,  to  love  Him  more,  and 
strive  after  a  more  perfect  imitation  of  Him?     If  we 

1  Jerem.  xii.  11. 


THE  CHARITY  OF  THE  PRIEST.  599 

find  ourselves  wanting  in  regard  of  these  things,  let  us 
resolve  to  correct  ourselves,  and  take  those  words  of 
St.  Paul  for  our  motto :  Justus  aiitem  mens  ex  fide  vivit. 


12.— THE   CHARITY   OF   THE   PRIEST. 

The  self-sacrifice  in  the  discharge  of  his  duties 
required  in  a  priest  can  only  be  secured  by  constant 
efforts  on  his  part  to  attain  the  perfection  of  holy 
charity.  This  is  the  atmosphere  which  he  must 
breathe,  by  this  motive  must  he  be  actuated  in  all  that 
he  does.  The  nature  of  his  work  requires  it,  and  it. is 
called  for  by  the  class  of  those  amongst  whom  he  has 
to  labour. 

Let  us  weigh  seriously  the  following  considerations. 

Point  I. — The  excellence  and  importance  of  this  virtue. — 
This  is  shown  by  innumerable  passages  of  the  Sacred 
Scriptures.  Thus  St.  Matthew, ^  St.  Mark, 2  St.  John,* 
announce  it  as  the  commandment  of  God,  a  new  com- 
mandment which  our  Lord  claims  in  a  special  manner 
as  His  own.  The  Beloved  Disciple  in  his  first  Epistle, 
in  six  different  places,  exhorts  us  to  practise  this  virtue, 
because  Christ  our  Lord  commands  it,  and  because  He 
has  loved  us,  and  also  because  it  is  a  condition  of 
supernatural  life.  Again,  according  to  the  Sacred  Text, 
it  is  by  this  virtue  that  Christ's  disciples  are  to  be 
known,  by  it  also  that  we  discharge  the  debt  that  we 
owe  to  the  brethren ;  ^  by  this  virtue  we  fulfil  the  law 
and  are  in  the  enjoyment  of  the  light. 

On  the  other  hand,  if  we  have  not  charity  we  are  in 
death,  we  are  of  no  avail  and  nothing  worth.      In  all 

1  St.  Matt.  V.  and  ix.        2  st.  Mark-  xii,         3  st.  John  xiii.— xv. 
4  Romans  xiii. 


6oo  APPENDIX  II. 


these  ways  does  the  Spirit  of  God  impress  upon  us  the 
excellence  and  importance  that  we  are  to  assign  to  the 
practice  of  this  virtue.  Nay,  He  seems  to  insist  upon 
it  even  more  than  upon  the  love  of  Himself,  and  lays  it 
down  as  the  test  by  which  the  reality  and  perfection  of 
our  love  for  Him  is  to  be  proved.  To  encourage  us  to 
reduce  it  to  practice,  He  tells  us  that  "  whatever  ye  do 
to  the  least  of  these  My  brethren,  ye  do  for  Me,"i  even 
if  it  be  only  a  cup  of  cold  water,  and  moreover  that  it 
shall  not  go  unrewarded.  Surely  God  Himself  could 
not  prove  to  us  more  forcibly  how  excellent  is  this 
virtue  and  how  pleasing  it  is  in  His  sight. 

And  with  reason,  for  as  He  Himself  declares,  He 
loves  each  of  us  with  an  everlasting  love.  He  has 
bought  us  with  an  infinite  price  ^  with  His  own  Precious 
Blood,  and  has  called  us  that  hereafter  we  may  share 
His  glory  for  all  eternity. 

Point  2. — The  end  of  the  priesthood,  that  for  which 
it  has  been  instituted,  the  powers  with  which  it  has 
been  invested,  are  all  directed  to  procure  the  salvation 
of  souls.  In  this  respect  the  priest  may  be  said  to  be 
the  continuation,  expansion,  and  application  of  the 
Incarnation  of  our  Blessed  Lord  Himself.  By  Baptism, 
he  confers  upon  the  child  the  life  of  grace,  makes  it  a 
brother  of  Christ,  and  introduces  it  into  the  family  of 
God ;  by  Penance,  he  restores  to  the  soul  the  life 
which  it  had  lost  by  grievous  -sin ;  by  the  Holy 
Eucharist,  he  supplies  it  with  that  Food  which  the 
angels  ever  adore,  but  of  which  they  may  never  partake, 
namely,  the  Body,  the  Blood,  the  Soul  and  Divinity 
of  Christ  Himself;  by  the  last  anointing,  he  speeds  the 
poor  soul  on  its  way  from  time  into  eternity,  and 
supplies  it  with  strength  for  its  final  step ;  by  his 
preaching,  he  teaches  the  science  of  salvation,  with- 
draws souls  from  danger,  evil,  and  death,  and  stimulates 
1  St.  Matt.  X.  42.  2  I  (jor.  vi.  20. 


THE  CHARITY  OF  THE   PRIEST.  6oi 

them  to  do  good.  He  is  to  go  in  search  of  those  who 
have  strayed  away  from  the  fold  and  bring  them  back 
again.  Like  his  grand  original,  he  will  often  have  to 
sit  down  by  the  roadside  weary  after  his  long  search, 
and  as  the  Apostle  must  be  able  to  say,  *'  I  will  spend 
and  be  spent  myself  for  souls," ^  and  often,  too,  in 
discharge  of  his  duty  will  have  to  brave  death  in 
administering  the  rites  of  the  Church  to  the  fever- 
stricken  victim. 

But  unless  he  be  animated  by  the  spirit  of  true 
charity,  this  is  impossible.  He  may  indeed  perform 
one  or  other  of  these  duties  for  a  time  through  natural 
motives,  as  natural  kindness,  a  spirit  of  novelty,  natural 
activity,  or  vanity,  but  it  will  only  be  by  fits  and  starts 
and  will  not  be  lasting,  nor  will  it  extend  to  all  alike 
without  exception  of  persons,  whether  rich  or  poor,  old 
or  3^oung;  nor  will  it  be  patient  and  kind,  bearing  all 
things,  hoping  all  things,  enduring  all  things.^ 

Point  2,. — The  necessity  of  this  charity  becomes  more 
evident  when  we  reflect  upon  the  persons  towards 
whom  it  is  to  be  exercised.  The  number  of  gentle  and 
refined  persons  in  our  congregations  is  exceedingly 
limited,  and  these  stand  least  in  need  of  the  charity 
of  the  priest.  His  main  work  lies  amongst  the  poor, 
who  dwell  in  the  midst  of  squalor,  whose  manners  are 
often  rude,  forbidding,  and  repulsive,  who  are  vulgar 
and  uneducated,  and  often  are  prejudiced  and  mistrust- 
ful. Some  are  unwilling  to  receive  the  priest,  others 
are  full  of  imaginary  grievances,  murmurings,  and 
complainings ;  others  again  are  obstinate  and  refuse 
his  ministrations,  and  will  not  listen  to  his  exhortations 
or  consent  to  abandon  their  evil  ways,  and  to  frequent 
the  church  and  the  sacraments.  And  without  great 
charity,  who  can  still  persevere  in  such  labours  and 
amid  such  difficulties  ? 

*  I  Cor.  xii.  15.  >  I  Cor.  xiii.  7. 


6o2  APPENDIX  II. 


13.— ON   ANXIETY   OF   MIND. 

Anxiety  of  mind  with  solicitude  about  good  to  be 
acquired,  or  evil  to  be  averted,  often  fills  the  soul  with 
trouble  and  tumultuous  cares,  and  is  opposed  to 
Christian  prudence.  It  often,  if  assented  to,  produces 
sleeplessness,  emaciation,  diffidence  in  the  loving  provi- 
dence of  God,  and  a  want  of  energy  in  His  service. 
Sometimes  it  is  caused  by  the  memory  of  things  that 
are  passed ;  sometimes  by  unfounded  alarms  about  the 
present,  or  about  the  unknown  future;  against  which 
our  Lord  warns  us  when  He  says  :  **  Sufficient  for  the 
day  is  the  evil  thereof,"  as  if  He  would  say,  Have  heed 
of  your  cares  as  they  come  with  each  day,  but  heed 
not  those  of  the  morrow;  nor  be  troubled  by  asking, 
"What  shall  we  eat?"  or,  ''Who  will  roll  back  the 
stone  for  us  ?  "  and  the  like.  Such  cares  are  the  great 
enemies  of  the  soul,  by  disturbing  its  peace,  preventing 
progress  in  virtue,  and  embittering  our  service  of  God. 

Point  I. — As  regards  the  past,  how  often  the  memory 
and  imagination  succeed  in  exciting  alarms,  on  the  very 
slightest  grounds.  If  disappointed  at  not  receiving  a 
letter  from  a  friend,  there  arise  fears  lest  he  may  be 
ill,  or  perhaps  offended,  or  may  never  have  received 
your  news ;  if  he  is  not  punctual  in  his  appointment, 
we  are  alarmed  lest  some  accident  may  have  befallen 
him ;  if  you  do  not  receive  to  the  day  the  fruits  of  an 
investment,  you  are  at  once  alarmed  lest  it  is  the  result 
of  fraud  or  bankruptcy,  and  so  it  happens  in  endless 
other  cases. 

What  counsel  should  I  give  to  others  in  such  cases  ? 
Your  apprehension  is  either  true  or  false.  If  false, 
how  foolish  and  unreasonable  it  is  to  be  disturbed  at 


ON  ANXIETY  OF  MIND.  603 

nothing;  if  true,  all  your  anxiety  is  unprofitable  and 
cannot  change  the  event — what  is  done,  cannot  be 
undone.  Leave  it  all  in  God's  hands,  who  has  ordered 
it  for  the  best.  It  is  a  useless  care  which  only  inflicts 
pain,  but  gives  no  profit.  Such  is  the  advice  we 
should  give  to  others  ;  then  let  us  apply  it  to  ourselves. 
Let  us  with  holy  Job  say:  *<The  Lord  has  given ;  the 
Lord  has  taken  away;  blessed  be  the  name  of  the 
Lord."  What  has  happened,  was  decreed  by  an  all- 
powerful,  all-wise,  and  all-holy  Father,  or  at  least 
permitted  by  Him,  and  consequently  may  His  blessed 
will  be  done  in  me  and  by  me.  This  is  the  only  means 
of  securing  peace  as  regards  those  things  which  concern 
the  past.  Again,  when  at  times  the  sins  and  faults 
of  the  past  rise  up  before  the  mind  and  overwhelm  us 
with  terrors  and  doubts  lest  perhaps  they  are  not 
forgiven,  and  that  our  repentance  has  not  been  sincere, 
we  must  throw  ourselves  into  the  arms  of  God,  and 
confiding  in  His  infinite  love  and  mercy,  reject  and 
despise  all  idle  alarms,  and  with  the  Psalmist  we  must 
say:  ''  In  Thee,  O  my  God,  I  put  my  trust,  let  me  not 
be  ashamed." 

Point  2. — As  regards  cares  about  the  present,  we 
must,  as  St.  Ignatius  teaches,  "  accommodate  ourselves 
to  things,  and  not  things  to  ourselves."  If  a  sailor  sees 
a  rock  in  his  course,  he  does  not  wait  till  it  is  removed, 
but  changes  his  course  and  sails  by  it.  There  are 
some  who  want  to  do  all  themselves,  and  will  leave 
nothing  to  others,  and  stubbornly  persist  until  they 
learn  by  sad  experience  that  their  sphere  of  activity  is 
limited,  and  render  themselves  useless  and  incapable  of 
all  serious  labour.  To  be  over-occupied  is  as  pernicious 
as  to  have  too  little  to  do ;  and  both  end  by  shrinking 
into  idleness.  The  body  can  bear  labour,  but  the  mind 
is  exhausted  by  cares,  and  solid  devotion  is  exposed 
to  great  risk  in  a  crowd  of  duties  as  in  a  crowd  of 


6o4  APPENDIX  II. 


persons,  and  by  degrees  will  die  out,  unless  we  so 
accommodate  ourselves  to  things  as  not  to  interrupt 
the  union  of  our  -hearts  with  God,  our  memory  ever 
recalling  His  sacred  presence,  our  will  now  invoking 
Him,  now  praising  Him,  now  making  declarations  of 
love  of  Him.  We  thus  avoid  the  faults  of  Martha, 
who  was  ''troubled  about  many  things,"  by  giving 
ourselves  to  the  occupation  of  Mary. 

Let  us  then  consider  what  our  shoulders  can  bear, 
and  what  they  refuse  to  carry ;  and  let  us  seriously 
determine  how  much  of  our  time  to  devote  to  necessary 
business,  and  how  much  to  matters  of  choice';  how 
much  to  employ  in  helping  others,  and  above  all  how 
much  is  to  be  consecrated  to  prayer,  and  must  not 
be  interfered  with  unless  for  some  occupation  more 
pleasing  to  God  or  more  profitable  to  the  souls  of 
others.  Then  the  multitude  of  our  cares  will  not 
disturb  our  souls,  our  duties  of  necessity  will  be  per- 
formed with  tranquillity  and  without  bustle,  and  other 
things  of  supererogation  will  not  be  neglected  if  time 
permits. 

Point  3. — The  anxieties  and  cares  about  the  future, 
however,  are  far  more  injurious  to  the  soul  than  either 
those  of  the  past  or  of  the  present ;  and  betray  a  want 
of  confidence  and  trust  in  the  goodness  and  providence 
of  God.  How  many  embitter  their  lives,  and  drag  on 
a  hopeless  existence,  because  they  neglect  living  in  the 
present,  and  are  absorbed  in  the  anticipation  of  evils 
which  their  imagination  conjures  up  from  the  dark 
womb  of  the  future  !  Instead  of  praising  and  thanking 
God  for  the  graces  and  blessings  which  He  is  bestowing 
upon  them,  they  are  a  prey  to  fears  which  will  never 
be  realized,  such  as  loss  of  friends,  or  of  fortune,  failure 
of  undertakings  or  of  health,  or  are  preoccupied  with 
apprehensions  of  public  or  private  misfortunes,  &c. 
Even  good  and  holy  people  are  too  often  tempted  in 


ON  ANXIETY  OF  MIND.  605 

this  way,  but  when  attacked  they  know  how  to  resist, 
and  feeling  that  they  are  in  the  hands  of  Him  who 
"hath  care  of  them,"  and  who  will  not  suffer  them  to 
be  tried  above  their  strength,  they  abandon  themselves 
to  the  protection  of  their  Heavenly  Father,  who  has 
both  the  power  and  the  will  to  help  them^  With 
St.  Paul  they  say,  *'  I  know  whom  I  have  believed,  and 
I  am  certain  that  He  is  able  to  keep  that  which  I  have 
committed  unto  Him."  They  have  no  anxiety  lest 
the  means  of  support  may  fail  them.  The  Lord  will 
provide — they  care  not  if  malicious  tongues  calumniate 
them,  and  "  enemies  stand  together  against  them,"  they 
still  are  confident,  for  they  know  the  Lord  will  provide. 
To  them  it  matters  not  if  sickness  or  death  may  be 
looming  in  the  future,  they  are  at  peace,  and  with  holy 
David  they  sing:  "For  though  I  should  walk  in  the 
midst  of  the  shadow  of  death,  I  will  fear  no  evil,  for 
Thou  art  with  me."  Anxiety  finds  no  place  in  the  soul 
that  has  given  itself  to  God,  and  is  imbued  with  the' 
spirit  impressed  upon  us  in  the  contemplation  of  "  Two 
Standards"  and  the  third  degree  of  humility. 

Therefore,  my  soul,  "  cast  thy  care  upon  the  Lord," 
be  not  solicitous  about  yesterday,  to-day,  nor  to-morrow. 
The  first  is  useless,  the  second  imprudent,  the  third  is 
an  injury  to  the  providence  of  God.  All  anxiety  ill 
beseems  a  Christian,  much  more  a  Religious  or  a  priest. 
Let  my  care  be  to  fulfil  each  day  and  hour  the  will  of 
my  Father  in  Heaven,  to  observe  His  counsels  and 
precepts,  and  He  will  not  fail  to  take  care  of  me  and 
of  mine. 

Let  us  end  with  the  words  of  St.  Bernard :  "Why 
dost  thou  trouble  thyself,  and  why  art  thou  afraid  ? 
Behold  the  Angel  of  the  Great  Counsel  invites  thee,  than 
whom  there  is  no  one  stronger,  no  one  more  loyal  and 
true,  no  one  wiser." 


6o6  APPENDIX  II. 


i4._0N   PATIENCE. 

Patience  is  a  virtue  which  enables  us  to  bear  con- 
tentedly and  with  resignation  the  ills  of  life.  In 
considering  this  virtue  we  must  distinguish  between 
our  interior  feelings  and  the  consent  to  or  encourage- 
ment of  them.  The  former  are  not  completely  under 
our  control  and  are  often  involuntary,  and  as  such  are 
not  sinful ;  but  only  become  so  when  we  deliberately 
foster  feelings  of  discontent  and  give  way  to  them  by 
murmuring  and  repining,  and  by  acts  of  impatience. 
It  is  a  virtue  necessary  for  all,  and  its  exercise  is  called 
for  perpetually.  ''  The  days  of  man  are  short,  and  his 
life  is  full  of  many  miseries,"  says  holy  Job,  and  our 
experience  convinces  us  of  this  truth.  Persecution, 
quarrels,  affronts,  sickness,  loss  of  goods  or  of  friends, 
breaches  of  trust  or  of  confidence,  all  supply  abundant 
occasions  for  its  exercise.  To  these  we  may  add  the 
many  annoyances  and  inconveniences  attached  to  our 
duties  and  state  of  life,  or  which  arise  from  those 
amongst  whom  circumstances  compel  us  to  live  and 
with  whom  we  have  to  associate.  That  we  may  draw 
some  practical  fruit  from  this  consideration,  let  us 
examine  in  what  manner  we  exercise  the  virtue  of 
patience  in  regard  of  those  inconveniences  and  trials 
which  are  attached,  (i)  to  the  place  in  which  we  live, 
(2)  to  the  time,  and  (3)  to  our  state. 

Point  I. — If  we  are  by  our  office  or  state  fixed  in  a 
special  locality ^  we  are  tied  to  a  certain  climate,  to  a 
certain  class  of  companions,  and  ordinarily  are  subject 
to  a  fixed  Superior.  Thus  it  may  be  that  the  air  does 
not  suit  us— it  is  too  damp  or  too  keen,  too  relaxing 
or  too  bracing,  too  dense  or  too  rare.    All  this  we  could 


ON  PATIENCE.  607 


bear  when  young,  but  age  makes  us  very  sensitive  to 
weather.  Again,  the  persons  amongst  whom  we  are 
thrown  are  hard,  quarrelsome,  haughty,  rude,  unkind, 
and  unsympathetic.  As  regards  Superiors,  they  are 
prejudiced,  choleric,  disobliging,  too  ready  to  find  fault 
and  reprehend.  They  select  the  least  deserving  as 
their  friends  and  confidants  and  advisers,  and  leave  us 
studiously  alone. 

If  we  are  in  Religion,  other  trials  of  patience  present 
themselves.  Our  cubicle  is  either  too  large  or  too 
small,  or  is  too  hot  or  too  cold,  or  too  noisy.  The 
food  and  accommodation  are  not  up  to  the  mark, 
domestics  are  disobliging,  and  in  short  there  is  an 
absence  of  many  conveniences  which  we  find  in  other 
houses  of  the  same  Order.  Such  are  some  of  the  many 
sources  of  impatience  to  which  we  may  be  subjected ; 
and  we  often  are  inclined  to  think  that  we  should  escape 
them  by  change  of  domicile. 

Let  us  remember  those  words  of  a  Kempis :  Imagi- 
natio  et  locorum  miitatio  multos  fefellit ;  and  again:  *'  It  is 
necessary  for  thee,  wherever  thou  art,  to  practise 
patience,  if  thou  wilt  enjoy  interior  peace,  and  merit 
an  everlasting  crown." 

None  of  these  things,  nor  all  of  them  together,  can 
harm  us,  says  Chrysostom,  unless  we  harm  ourselves. 
Give  thanks  to  God  for  them,  and  this  will  convert 
them  to  our  profit  and  advantage.  Moreover,  have  we 
not  promised  our  dear  Lord  to  aim  at  the  third  degree 
of  humility,  and  begged  of  Him  to  accept  us  to  fight 
under  His  standard?  and  is  it  by  murmuring  and 
impatience  under  these  trials  that  we  fulfil  our  engage- 
ments ?  Let  us  contrast  our  crosses  with  those  of  our 
Jesus  at  Nazareth  and  our  patience  with  His,  and  blush 
for  shame. 

Point  2. — The  second  source  of  trials  of  patience 
springs  from   time.     We   are   content   to  perform  the 


6o8  •  APPENDIX  II. 


duties  of  our  state  of  life  or  office,  but  this  must  be  at 
our  convenience  and  at  our  own  time ;  but  if  obedience 
or  charity  should  require  it  otherwise,  what  then  ?  To 
be  called  upon  in  wet  and  stormy  weather  to  make  a 
journey  on  foot  to  some '  sick  person,  to  be  roused 
from  sleep  to  go  and  assist  the  dying,  to  be  interrupted 
in  our  prayers  or  studies  in  order  to  perform  some 
parish  duty ;  to  be  required  to  leave  table  or  recreation 
or  some  pleasant  company  in  the  interest  of  charity ; 
to  endure  hunger,  sweat,  fatigue,  heat,  or  cold,  when 
they  may  be  all  avoided  by  inexcusable  delay  until  another 
time,  is  not  to  practise  patience  and  self-denial,  but  is 
rather  to  prove  ourselves  cowards  in  God's  service  and 
slaves  of  self-indulgence.  It  is  not  to  be  masters  of 
time,  but  rather  to  make  time  our  master.  Let  us 
learn  a  lesson  from  the  children  of  this  world,  who  are 
"wiser  in  their  generation  than  the  children  of  light." 
What  does  the  soldier  do  in  the  pursuit  of  glory  ? 
How  readily  he  braves  the  heat  and  cold  and  tempest ! 
how  cheerfully  he  foregoes  food  and  sleep,  and  sacrifices 
health.  So,  too,  the  merchant  in  the  attainment  of 
wealth  ;  and  the  sportsman  in  hunting  his  prey  !  How 
readily  do  they  expose  themselves  to  every  kind  of 
trial  and  inconvenience,  and  what  indomitable  patience 
do  they  not  display  in  the  e'ffort  to  attain  their  desired 
end.  Let  us  not  delude  ourselves  that  we  have  attained 
the  virtue  of  patience,  until  we  sacrifice  our  own 
comforts  and  bear  those  inconveniences  which  daily 
fall  to  our  lot,  and  let  us  follow  the  example  of  our 
Blessed  Lord,  who  considered  every  time  convenient  in 
which  an  occasion  presented  itself  of  doing  a  greater 
good,  and  would  have  us  forego  any  convenience  or 
expose  ourselves  to  any  hardship  when  the  greater 
glory  of  His  Father  or  the  salvation  of  our  neighbour 
requires  it. 

Point  3. — Many  trials  of  patience  are  inherent  in  our 


ON  PATIENCE.  609 


office  or  state  of  life.  No  matter  how  honourable  the 
office  or  how  privileged  the  state  of  life,  it  must  have 
its  disadvantages  as  well  as  its  emoluments,  its  trials 
as  well  as  its  pleasures ;  and  whoever  would  choose 
one  or  the  other,  must  be  content  to  accept  the  bitter 
with  the  sweet,  the  gains  and  profits  with  the  draw- 
backs. The  ofSce  is  not  created  to  subserve  the  man, 
but  man  the  office ;  so,  too,  the  state  of  life  is  not  to 
adapt  itself  to  the  man,  but  he  is  to  adapt  himself  to 
its  requirements. 

From  this  it  follows  that  whoever  conscientiously 
fulfils  his  duty  must  meet  with  many  occasions  in  which 
his  patience  must  be  severely  tried.  The  office  of  the 
priest  is  beset  with  them,  not  only  in  regard  of  his 
parish  duties  towards  his  congregation  in  administering 
the  sacraments,  especially  of  Confession,  in  preparing 
and  delivering  his  sermons,  in  visiting  his  flock, 
especially  the  sick,  in  urging  the  negligent  and  slothful, 
correcting  the  wayward  ;  but  also  in  the  management 
and  in  the  control  of  his  schools,  and  in  the  instruc- 
tion of  the  children  and  in  preparing  them  for  the 
sacraments. 

So,  too,  is  the  life  of  a  Religions ^  especially  in  regard 
to  the  duties  of  obedience  and  charity.  How  often  is 
patience  tried  by  the  orders  of  Superiors,  when  they 
assign  to  us  the  offices  of  preaching,  teaching,  giving 
missions,  or  positions  of  authority,  for  which  we  feel 
ourselves  unqualified,  or  when  they  appoint  us  to 
colleges  or  houses  for  which  we  have  a  repugnance, 
or  in  which  we  feel  that  our  health  is  imperilled.  How 
often  are  we?  inclined  to  murmur  and  complain,  and 
what  is  worse,  try  to  bring  the  Superior's  will  to  our 
own,  and  thereby  contrive  to  transfer  the  unpleasant 
burden  from  our  awn  shoulders  to  others.  Again,  in 
our  relations  with  our  religious  brethren,  how  often  are 
we  tried  by  the  differences  of  disposition,  character, 

NN 


6io  APPENDIX  II. 


and  nationality,  and  by  the  variety  of  habits,  manners, 
and  customs  ? 

And  lastly,  too  often  we  are  a  burden  to  ourselves 
amid  the  various  trials  which  are  involved  in  the 
observance  of  regular  discipline  and  approved  customs, 
which  are  calculated  to  render  us  irritable  and  impatient. 
Let  us  keep  our  eyes  fixed  upon  our  Blessed  Lord, 
the  model  of  patience,  and  remembering  the  words  of 
St.  Paul  that  patience  is  necessary  and  hath  a  perfect 
work,  let  us  pursue  justice,  godliness,  charity,  and 
patience,  supporting  each  other  with  patience  in  charity. 


15.— ON   THE   CARDINAL   VIRTUES. 

Amongst  the  many  dangers  of  those  engaged  in  the 
sacred  ministr}^,  by  no  means  the  least  is  that  which 
arises  from  the  false  maxims  and  perverse  axioms,  which 
are  not  unfrequently  put  forward  by  those  whose  age  and 
experience  should  have  made  them  wiser,  and  who  ought 
to  be  our  models.  To  counteract  this  danger,  there  is  no 
more  effective  means  than  an  earnest  cultivation  of  the 
cardinal  virtues,  on  the  exercise  of  which  hangs  the 
integrity  and  virtue  of  life  ;  for  no  act  can  be  really 
just  and  praiseworthy  before  God  and  man  which  is 
not  characterized  by  prudence,  justice,  fortitude,  and 
temperance.  Moreover,  the  exercise  of  them  is  con- 
stantly required  if  we  mean  to  make  progress  in  spiritual 
life,  and  to  acquire  perfection  and  the  habit  of  any 
special  virtue.  Wherefore  it  is  well  to  consider  each  of 
these  virtues  and  to  see  how  we  stand  in  regard  to  it. 
After  placing  ourselves  in  the  presence  of  God  and 
begging  light  and  grace  to  see  what  is  wanting  in  us 
in  regard  of  these  virtues,  and  strength  to  correct  it, 
we  consider : 


ON   THE   CARDINAL    VIRTUES.  6ii 

I.  Prudence. — This  is  the  virtue  by  which  we  judge, 
in  each  circumstance  of  Hfe,  what  is  good  that  we  may 
adopt' it,  and  what  is  bad  that  we  may  reject  it,  and 
by  which  we  direct  all  to  our  last  end.  It  involves 
three  things,  namely,  (a)  deliberation,  {/3)  correct  judgment, 
and  (y)  practical  application.^ 

(a)  Deliberation  supposes  that  we  subordinate  and 
direct  all  to  our  last  end,  and  select  the  best  and  surest 
means  to  secure  it.  "  My  son,  do  nothing  without 
counsel,  and  thou  shalt  not  repent  when  thou  hast 
done,"  says  Ecclesiasticus.  The  prudent  man  weighs 
the  claims  and  rights  of  God  in  his  regard,  and  also  his 
duties  towards  his  fellow-man  ;  he  considers  how  these 
are  to  be  best  satisfied  in  the  circumstance,  what 
difficulties  are  to  be  surmounted,  what  means  to  be 
adopted,  what  prejudices  to  be  removed,  what  inclina- 
tions to  be  repressed.  In  case  of  doubt,  he  will  seek 
the  advice  of  others,  following  the  counsel  of  the  Spirit 
of  God :  *'  Lean  not  upon  th}^  own  prudence.""^ 

(y8)  Correct  judgment. — The  prudent  man  does  not 
select  at  hazard  any  means  for  the  attainment  of  the 
end  he  has  in  view,  but  under  the  guidance  of  holy 
faith,  he  chooses  that  which  recommends  itself  as  the 
most  sure,  the  safest,  and  the  most  efficacious.  He 
will  by  this  means  secure  success,  will  remove  all 
grounds  for  self-reproach  or  fretting,  and  by  his  fore- 
sight will  guard  against  all  unforeseen  difficulties. 

(y)  Practical  application. — True  prudence  requires, 
besides  counsel  and  judgment,  execution.  Often  there 
is  great  danger  in  delay,  lest  by  putting  off,  fresh 
•circumstances  may  arise  which  may  prove  insur- 
mountable. Again,  from  procrastination  springs  in- 
constancy, not  unfrequently  attended  b}^  the  loss  of 
influence  and   authority.      We  should  strike  the  iron 

1  Comp.  St.,  Thomas,  2a  sa;,  q.  50.  &c. 
2  Prov.  iii.  q. 


6i2  APPENDIX  11. 


while  it  is  hot.  When  once  the  mind  has  shown  us 
our  duty,  a  well-regulated  soul  will  not  hesitate  to 
perform  it. 

Let  us  examine  ourselves  and  see  how  we  observe 
this  virtue.  Do  we  act  from  impulse,  or  on  the  spur 
of  the  moment,  influenced  by  passion  or  mere  feeling, 
as  the  animal  creation  which  has  no  understanding  ? 
Do  we  expose  ourselves  and  forfeit  the  respect  and 
esteem  of  others  by  neglecting  to  make  use  of  our 
judgment,  and  doing  things  which  right  reason  cannot 
approve,  and  which  others  must  reasonably  condemn  ? 
Do  we  give  way  to  procrastination  and  dilatoriness, 
whereby  much  good  is  left  undone,  time  is  wasted,  and 
the  soul  is  harassed  by  self-reproach  ?  If  we  find  that 
we  have  erred  in  regard  of  this  virtue,  let  us  resolve  to 
correct  ourselves,  and  let  us  bear  the  axiom  in  mind: 
Dimidium  facti,  qui  bene  ccepit,  habet. 

2.  FortiUtde. — It  is  sometimes  used  to  express  a 
necessary  quality  of  all  real  virtue,  namely,  firmness 
of  purpose  in  all  that  is  virtuous  and  good ;  but  in 
a  more  restricted  sense,  it  expresses  a  state  of  the 
soul  which  disposes  it  to  exercise  a  firm. control  over 
reason  and  will,  in  face  of  all  difficulties,  and  death 
itself,  and  to  restrain  all  excess  of  fear  or  rashness ; 
and  has  for  its  foundation  hope  in  the  protection  of 
God. 

It  prompts  a  man  to  do  great  things  for  God's  sake, 
and  even  to  ambition  occasions  of  heroism.  It  inclines 
him  to  aim  rather  at  excess  in  the  practice  of  all 
virtues,  than  to  be  content  with  mediocrity,  and 
requires  the  rein  rather  than  the  spur.  It  is  deaf  to 
the  whisperings  of  fear,  to  the  countless  excuses  of  poor 
human  nature,  by  which  one  would  avoid  all  labour 
and  fatigue,  all  trouble,  anxiety,  and  mortification  ;  and 
is  unaffected  by  the  promptings  of  self-love  and  self- 
ease.      Its  maxim  is  that  of  St.  Paul :   "  For  whether 


ON   THE   CARDINAL    VIRTUES.  613 

we  live,  we  live  unto  the  Lord ;  or  whether  we  die,  we 
die  unto  the  Lord.  Therefore,  whether  we  live  or 
whether  we  die,  we  are  the  Lord's; "^  and  again:  "Let 
us  work  whilst  it  is  day,  for  the  night  cometh  when 
no  man  can  work."  2 

Fortitude  enables  us  also  to  suffer  greatly  for  God. 
Fewer  distinguish  themselves  by  suffering  than  by  their 
actions,  because  the  latter  are  often  attended  by  glory, 
whereas  suffering  is  unseen  and  unknown,  is  opposed 
to  our  natural  inclinations,  and  is  contrary  to  self-will ; 
and  consequently  we  find  fewer  heroes  on  Calvary  than 
on  Thabor.  But  both  are  a  spectacle  well  pleasing  to 
God  and  man.  The  man  of  fortitude  bravely  welcomes 
sufferings  and  hardships,  and  trusting  in  God,  will, 
like  St.  Ignatius,  welcome  death  by  wild  beasts,  or  like 
St.  Laurence  will  smile  on  the  gridiron. 

Let  us  examine  how  we  stand  in  regard  of  this 
virtue.  Are  we  ready  to  do  great  things  for  God  and 
our  neighbour  ?  Do  we  cheerfully  spend  our  time 
and  strength  in  promoting  their  interest  ?  Do  we  give 
way  to  idleness  and  self-ease  and  self-indulgence  on 
the  ground  that  age  or  health  require  it  ?  Do  we 
fly  from  pain  and  suffering,  or  yield  to  difficulties  or 
opposition,  the  sure  appanage  of  the  friends  of  God  ? 
Do  we  give  way  to  cowardice  and  ^  fear  when  it  is 
groundless  ?  Or,  on  the  other  hand,  are  we  bold  to 
rashness  and  regardless  of  the  dictates  of  common 
sense  ?  Is  our  fortitude  attended  by  confidence, 
patience,  and  perseverance  ?  If  anything  in  this 
respect  is  wanting  to  us,  let  us  with  God's  grace 
resolve  to  correct  it. 

3.  Justice. — This  virtue  is  the  habitual  disposition 
of  will  to  render  to  each  one  what  is  his  due ;  and  it  is 
divided  into  four  species  : 

(a)  By  commutative  justice,  we  are  bound  in  inter- 
1  Romans  xiv.  8.  ^  st.  John  ix.  4. 


6 14  APPENDIX  II. 


change  of  goods  to  strict  equality,  unless  wholly  or  in 
part  the  compensation  is  remitted.  Between  us  and 
God  this  is  impossible,  as  we  cannot  give  condign 
satisfaction  for  the  offences  of  which  we  have  been 
guilty,  nor  make  due  reparation  for  the  injury  we  have 
done  Him.  The  Son  of  God  undertook  to  do  it  in  His 
own  person;  and  to  become  sharers  in  this  grace,  we 
must  fulfil  the  conditions  which  He  has  laid  down, 
by  doing  "  worthy  fruits  of  penance."  Therefore, 
according  to  the  measure  of  our  sins,  should  be  also 
the  amount  of  our  stripes,  and  accordipg  to  our  indul- 
gence in  unlawful  pleasures,  should  be  our  abstinence 
from  those  that  are  lawful. 

(/?)  Distributive  justice  requires  of  us  to  observe 
due  proportion  in  the  distribution  of  duties,  emoluments, 
and  burdens  as  far  as  depends  upon  us,  and  to  rest 
contented  with  such  as  are  assigned  to  us  by  lawfully 
constituted  authorit}'. 

We  practise  this  virtue  when  we  keep  our  soul  and 
body  in  their  right  place  ;  giving  the  former  in  all  things 
precedence,  and  treating  the  latter  and  its  several  senses 
with  due  severity,  and  making  it  in  all  things  sub- 
servient to  the  soul.  Again,  it  requires  of  us  that  we 
regulate  our  faculties  of  memory,  understanding,  and 
will,  as  the  law  of  our  Creator  and  Heavenly  Father 
prescribes,  and  consequently  allow  them  only  such 
relaxation  as  is  necessary  to  enable  them  to  perform 
their  functions  most  effectively. 

How  often,  alas  !  do  we  sacrifice  the  soul  to  the 
body,  and  provide  for  its  comfort  and  gratification  at 
the  soul's  expense.  If  we  took  half  the  pains  and  care 
for  the  well-being  of  the  soul  that  we  do  for  that  of  our 
bod}^  how  soon  should  we  become  just ! 

(y)  Legal  justice  requires  that  one  part  should 
accommodate  itself  to  the  benefit  of  the  whole,  and 
should   employ  its   energies  to   promote   the   common 


ON   THE   CARDINAL    VIRTUES.  615 

good.  Now  the  common  good  is  secured  by  the 
observance  of  rule  and  regular  discipline.  Each  of  us 
as  a  member  of  a  community  or  of  the  secular  clergy, 
is  then  bound  by  this  virtue  to  promote  according  to 
his  position,  by  word  and  example,  the  observance  of 
the  Rules  of  our  Order  or  state  of  life,  and  as  far  as 
possible  to  remov-e  any  dangers  to  their  violation. 
There  is  no  enemy  to  this  virtue  so  great  as  a  negligent 
Religious  or  an  indifferent  ecclesiastic.  There  is  no 
greater  source  of  scandal,  no  greater  enemy  of  the  glory 
of  God  or  of  souls. 

(S)  Vindicative  justice  exacts  that  punishment  shall 
be  proportionate  to  the  fault.  How  often  do  we  fail  in 
this  respect !  How  often  under  the  influence  of  anger 
or  impatience  do  we  deal  harshly  and  unjustly  with 
penitents  in  the  sacred  tribunal,  with  children  in  our 
schools,  with  inferiors  or  servants !  How  hard  and 
unsparing  are  we  in  our  words  and  conduct  with  regard 
to  the  failings  and  shortcomings  of  others !  But,  alas, 
how  loath  to  punish  ourselves !  How  often  does  our 
conscience  accuse  us  of  guilt,  and  yet  we  are  deaf  to 
its  voice.  We  are  zealous  for  justice  in  regard  of 
others,  but  not  in  regard  of  ourselves.  It  is  surely 
time  to  get  rid  of  this  delusion. 

4.  Temperance,  in  its  wide  sense,  may  be  defined 
as  the  virtue  by  which  the  affections  of  the  soul  are 
restrained  within  the  limits  prescribed  by  faith  and 
right  reason ;  or  in  a  stricter  sense,  by  which  the 
sensual  appetites  are  kept'  under  control,  especially  as 
regards  food,  drink,  and  modesty. 

Whatever  indulgence  we  grant  to  the  senses  and  to 
our  bodies,  is  a  proportional  detriment  to  the  soul ;  it 
diminishes  the  familiarity  and  confidence  which  should 
mark  our  intercourse  with  God,  who  turns  away  from 
the  carnal  man,  in  whom  the  Divine  Spirit  is  either 
languishing  or  from  whom  He  is  banished. 


6i6  APPENDIX  II. 


Again,  thp  sensual  man  finds  no  comfort  in  con- 
versation with  God,  according  to  that  of  St.  Paul  to 
the  Corinthians  :  "  But  the  sensual  man  perceiveth  not 
these  things,  that  are  of  the  Spirit  of  God ;  for  it  is 
foolishness  to  him  and  he  cannot  understand." 

In  the  practice  of  this  virtue,  we  ought  to  be  careful 
of  moderation  in  the  use  of  things,  not  only  which  are 
lawful,  but  also  those  which  are  necessary,  such,  as 
sleep,  food,  recreation,  all  of  which  should  be  regulated 
by  the  requirements  of  nature  and  of  our  state  of  life. 
It  is  as  necessary  for  us  to  live  lives  of  temperance,  as  it 
is  to  regulate  them  by  the  exercise  of  prudence,  justice, 
and  fortitude.  Let  us  examine  ourselves  how  far  we 
practise  this  virtue.  Do  we  observe  great  moderation 
as  regards  the  indulgence  of  our  senses,  especially  of 
the  eyes  and  palate  ?  Do  we  give  too  much  time  to 
recreation,  to  useless  and  frivolous  conversation  ?  Do 
we  control  our  natural  inclinations  and  affections  ?  Do 
we  energetically  repress  feelings  of  anger  and  irritability, 
and  avoid  all  undue  use  of  the  tongue  in  exaggerated 
expressions  of  praise  or  blame  ?  If  we  find  ourselves 
faulty,  let  us  determine  at  once  to  correct  ourselves, 
and  let  us  beg  of  God  that  He  will  give  us  the  grace 
to  keep  our  resolutions  for  the  time  to  come. 


THE  ORDINARY  SOURCES  OF  DANGER.  617 


16.— THE  ORDINARY  SOURCES  OF  DANGER. 

How  exalted  and  sublime  is  the  office  of  the  priest ! 
How  holy  is  his  calling,  in  which  he  is  brought  into 
immediate  communion  with  our  Incarnate  Lord  !  Daily 
he  offers  Him  up  in  the  Sacrifice  of  the  Mass,  daily  he 
dispenses  His  Flesh  and  Blood  to  the  faithful ;  for  long 
hours  He  applies  His  cleansing  Blood  to  wash  away  the 
deep  stains  from  the  souls  of  sinners,  and  constantly 
is  adding  new  members  to  the  Mystical  Body  of  Christ. 
How  holy  then  should  be  the  priest,  to  whom  this  same 
Lord  apportions  abundant  graces  to  enable  him  to 
fulfil  worthily  these  his  holy  duties. 

On  the  other  hand,  great  also  are  the  dangers  which 
beset  the  priest.  For  if  the  devil  is  especially  hostile 
to  all  those  who  are  Christians,  his  hatred  is  far  more 
deep  and  inveterate  against  those  so  closely  allied  to 
our  Lord  Himself,  and  whose  profession  it  is  to 
frustrate  all  his  plans  for  the  ruin  of  souls.  The  world 
also,  from  several  points  of  view,  presents  greater 
dangers  for  the  priest  than  for  others,  with  its  false 
principles,  pernicious  maxims,  and  depraved  examples  ; 
and  lastly  the  priest  is  human,  and  bears  about  with 
him  the  weakness  and  waywardness  of  our  fallen 
nature  which,  if  it  were  not  for  the  signal  graces 
attached  to  his  divine  vocation,  would  render  him 
absolutely  incapable  of  satisfying  his  tremendous 
obligations.  His  life  and  actions  are  engaged  in  the 
supernatural  and  in  the  care  of  souls,  he  must  breathe 
a  supernatural  atmosphere,  his  work  is  spiritual,  and 
yet  at  every  step  and  at  every  turn  he  is  confronted 
with  the  natural,  and  is  liable  to  be  affected  by  material 
influences.  That  we  may  remove  these  dangers  as  far 
as  possible,  and  may  protect  ourselves  against  failure 


6i8  APPENDIX   II. 


in  our   holy  vocation,  let  us   make  the  following  con- 
sideration. 

Amongst  all  the  sources  of  danger,  the  greatest 
and  most  common  is  (i)  Neglect  of  spiritual  duties. 
When  we  were  preparing  for  the  priesthood,  with 
what  scrupulous  care  we  performed  all  our  religious 
duties,  with  what  fidelity  we  applied  ourselves  to 
daily  meditation  and  vocal  prayer,  with  what  fervour 
and  devotion  we  visited  the  Blessed  Sacrament  and 
received  Holy  Communion  :  and  with  what  care  and 
reverence,  with  what  recollection  and  lively  faith 
did  we  offer  up  the  Holy  Sacrifice  when  we  were 
admitted  to  the  priesthood.  We  could  say  with  all 
the  fervour  of  Holy  David,  "  How  lovely  are  Thy 
tabernacles :  O  Lord  of  hosts,  my  heart  longeth  and 
fainteth  for  the  courts  of  the  Lord."^  "I  will  go  to" 
the  altar  of  God,  to  God  who  giveth  joy  to  my  youth."  ^ 
As  long  as  this  disposition  lasts  all  will  go  well ;  for  to 
constancy  and  earnestness  in  our  prayer  are  attached 
the  graces  of  God,  to  enable  us  to  discharge  our 
obligations  and  perform  our  duties ;  but  there  is  danger 
lest  from  pressure  from  work,  from  fatigue,  from  real 
or  often  imaginary  sickness,  from  the  withdrawal  of 
sensible  consolation,  or  from  worry  or  harasfe,  or 
pre-occupation  of  mind,  we  begin  to  be  less  faithful  and 
fervent,  occasionally  omitting  or  contracting  the  time 
of  prayer,  less  diligent  in  the  necessary  preparation  for 
the  celebration  of  Mass,  or  in  giving  full  time  to 
thanksgiving  after  it.  Nor  does  the  danger  end  here. 
Like  a  fast  spreading  ulcer,  there  is  danger  lest  this 
negligence  will  extend  to  the  recitation  of  the  Breviary 
which  will  be  performed  in  a  hurried  and  distracted 
manner,  and  to  the  administration  of  all  the  sacraments 
of  the  Church,  until  all  spiritual  duties  and  offices  are 
performed  in  a  perfunctory,  languid,  indifferent  manner, 

1  Psalm  Ixxxiii.  2.  2  Psalm  xlii.  4. 


THE   ORDINARY  SOURCES  OF  DANGER.  619 

and  often  are  omitted  altogether.  The  result  will 
naturally  be,  withdrawal  of  grace,  and  then  God  help 
the  poor  priest !  To  avoid  this  the  greatest  danger,  let 
us  apply  the  maxim,  principiis  ohsta,  sero  medicina  paratur. 
In  our  examination  for  ordinary  confession  let  us  call 
ourselves  to  account  as  to  the  fixed  hours  of  our 
prayers  ;  whether  we  pray  with  attention,  reverence, 
and  devotion  ;  whether  we  ever  omit  them,  or  shorten 
or  change  the  time  of  them. 

(2)  The  second  danger  to  which  we  are  exposed  is 
Indulgence  of  the  senses.  Closely  connected  with  the 
preceding,  and  not  unfrequently  its  cause,  is  the  liberty 
conceded  to  the  senses.  Under  the  mistaken  idea  that 
the  priest  should  know  all  that  is  going  on  in  his 
congregation,  and  also  that  he  should  be  up  to  the  times, 
there  is  a  danger  of  his  persuading  himself  that  he  must 
see  everything,  must  read  everything,  must  hear  every- 
thing. The  consequence  of  this  will  be  not  only  an 
enormous  loss  of  time,  but  a  great  dissipation  of  mind, 
a  morbid  curiosity,  a  dangerous  development  of  the 
imagination,  and  endless  occasions  of  sins.  How  many 
have  lost  their  innocence  or  even  their  faith  by 
indulging  their  eyes  or  by  imprudent  reading.  For 
a  priest  to  indulge  his  senses  in  this  manner  is  not 
only  to  expose  himself  to  the  proximate  occasion  of 
sin,  but  also  to  give  great  disedification,  and  to  bring 
his  sacred  calling  into  disrepute. 

(3)  A  third  source  of  danger  is  Love  of  self-ease. 
Amongst  the  various  benefits  conferred  upon  the  world 
by  modern  civilization,  and  the  signs  of  progress 
during  the  second  half  of  the  nineteenth  century,  if 
we  are  to  believe  modern  historians  and  j^olitical 
economists,  is  the  increase  of  the  comforts  of  life,  and 
the  general  amelioration  of  the  condition  of  all  classes 
of  society.  Whilst  the  higher  classes  have  means  of 
gratification  and  are  provided  with  luxuries,  which  the 


620  APPENDIX  II. 


preceding  generations  never  dreamt  of,  the  lower 
classes  regard  as  necessities  what  fifty  years  ago  were 
superfluities  to  the  rich  and  select  few.  The  con- 
sequence of  this  is  a  general  tendenc}'-  to  self-indulgence 
and  to  creature  comforts,  the  avoidance  of  labour,  or 
of  anything  which  demands  sacrifice  or  interferes  with 
self-ease ;  in  a  word,  it  is  to  put  the  body  above  the 
soul  and  materialize  life.  Hence  the  importance 
attached  to  eating  and  drinking,  to  clothing,  to 
sleeping,  to  the  varieties  of  furniture,  &c.,  all  of  which 
administer  to  bodily  comfort. 

This  general  tendency  is  invading  the  sanctuary, 
not  without  grave  danger  to  the  priesthood  unless 
vigorously  resisted.  It  shows  itself  in  the  lavish 
furniture  of  the  sitting-room,  and  provision  of  the 
toilet,  in  the  generous  expenditure  on  table  and  cellar, 
in  the  quantity  and  quality  of  clothes  and  shoes,  in 
the  care  expended  on  the  body  of  death  which  we  carry 
about  with  us.  Neatness  and  cleanliness  are  admirable 
and  edifying  in  those  more  advanced  in  years,  but  in 
the  young  priest  neatness  may  be  more  easily  dispensed 
with,  and  that  without  danger  of  disedification.  Let  us 
examine  ourselves  on  this  point,  and  see  how  far  we  carry 
out  the  imitation  of  Jesus  Christ  in  regard  to  poverty  in 
the  details  of  our  daily  lives.  As  a  rule,  the  more 
simple  and  hardy  our  manner  of  life,  and  the  less 
account  we  make  of  bodily  comforts  and  conveniences, 
the  greater  will  be  our  influence  for  good,  and  the  more 
we  shall  be  respected.  Elegance  is  hardly  expected  in 
a  priest. 

(4)  A  fourth  danger  is  Effusion  on  outward  things. 
When  we  consider  the  position  of  the  Catholic  priest 
in  the  present  state  of  religion,  the  small  number  of 
priests,  and  the  multitude  of  the  duties  which  he  is 
called  upon  to  fulfil,  this  presents  a  great  danger.  He 
has  to  preach  very  frequently,  he  has  to  undertake  the 


THE   ORDINARY  SOURCES  OF  DANGER.  621 

management  of  confraternities  or  guilds  both  spiritually 
and  financially,  to  visit  the  sick  in  hospitals  and  prisons, 
as  well  as  those  scattered  through  a  large  parish,  to 
manage  his  schools,  to  visit  and  take  the  census  of  his 
parishioners,  to  go  about  to  collect  means  of  providing 
for  the  expenses  or  support  of  his  mission,  or  often  for 
paying  off  debts,  &c.,  to  organize  concerts,  or  bazaars 
for  the  same  objects  of  charity  or  religion,  to  patronize 
clubs  or  public  games  of  his  parishioners,  &c.,  what 
wonder  then  is  it  that  he  is  often  tempted  to  throw 
himself  into  all  these  active  works,  and  thereby  expose 
himself  to  neglect  what  is  of  infinitely  greater  import- 
ance, the  interior  life  and  the  progress  of  his  own  soul  ? 
What  wonder  that  his  spiritual  duties  are  contracted 
or  omitted,  that  his  office  is  hurried  over  with  little 
attention  or  devotion,  his  Mass  is  said  with  little 
recollection,  but  many  distractions  ?  What  wonder  that 
he  finds  but  little  consolation  in  things  spiritual, 
and  consequently  seeks  satisfaction  in  these  external 
occupations  which  withdraw  him  from  recollection 
or  union  with  God,  and  draw  him  down  to  a  merely 
natural  life  ?  Then  comes  abuse  of  grace,  gradual 
alienation  from  God,  and  finally  a  worldly  and  dissi- 
pated spirit  which  ordinarily  ends  in  a  sad  manner. 
Oh  !  let  us  remember  our  first  duty  is  to  God  by  the 
sanctification  of  our  own  souls,  and  next  to  this  the 
sanctification  of  the  souls  of  as  many  others  as  possible  ; 
that  all  other  things  no  matter  how  important  they  may 
be,  occupy  only  a  secondary  and  infinitely  inferior 
place.  We  shall  not  be  asked  by  our  Supreme  Judge 
who  may  at  any  time  call  upon  us  to  give  an  account 
of  our  stewardship,  whether  our  missionary  life  was 
a  financial  success,  but  whether  we  ourselves  loved  and 
served  Him,  and  promoted  His  knowledge,  love,  and 
service  in  the  souls  entrusted  to  our  care.  Another 
source  of  danger  is  a  habit  of  carping  criticism.     There 


022  APPENDIX  II. 


are  some  so  blind  to  the  defects  of  others,  or  of  such  a 
compassionating  or  easy  disposition,  that  they  fail  in 
their  dut}''  by  ignoring  or  excusing  the  faults  of  others, 
neglecting  the  counsel  of  St.  Paul,  '*  reprove,  entreat, 
rebuke,  in  all  patience  and  doctrine,"  ^  and  thereby 
incur  serious  responsibility  before  God  ;  but  there  are 
others  of  a  very  different  temperament,  who  are  so 
keen-sighted  as  to  see  faults  or  defects  in  others,  which 
■exist  simply  in  their  own  imagination,  or  which  they 
grossly  exaggerate ;  and  this  not  only  as  regards 
their  parishioners.  Unfortunately  they  manifest  the 
same  spirit  towards  their  brethren  or  even  Superiors. 
They  allow  nothing  that  is  said  or  done  to  pass,  but 
they  must  give  their  judgment  upon  it,  and  too 
commonly  the  sentence  is  unfavourable.  So  distorted 
is  their  mental  vision,  so  perverted  is  their  judgment, 
that  they  invariably  attach  an  unfavourable  interpreta- 
tion to  whatever  comes  under  their  notice.  They  find 
it  hard  to  approve  of  anything  which  they  themselves 
have  not  initiated,  or  on  v/hich  they  have  not  been 
consulted.  The  preaching  or  direction  of  others  is 
condemned,  their  manner  of  dealing  with  their  con- 
gregations, their  management  of  their  parish  or  of  their 
schools  is  censured,  their  conduct  is  canvassed  ;  and 
not  unfrequently  the  orders  and  regulations  of  Superiors 
and  even  of  Bishops  are  passed  in  review  and  are 
strongly  reprobated.  Such  persons  lose  the  confidence 
of  their  colleagues,  and  are  kept  at  arm's  length  ;  they  are 
regarded  as  disaffected,  and  dangerous,  and  at  length 
are  left  severely  alone.  The  result  too  often  is  that 
they  become  friendless,  and  are  left  to  consume  their 
•own  spleen  without  any  one  to  sympathize  with  them, 
and  are  thus  forced  to  seek  sympathy  from  the  laity, 
who  will  think  no  better  of  them  for  their  disloyalty 
towards  their  ecclesiastical  brethren,  and  not  unfre- 
^  2  Timothy  iv.  2. 


THE  ORDINARY  SOURCES   OF  DANGER.  623 

quently  it  ends    in    demissorial    letters,   which    is  the 
beginning  of  a  rapid  downward  course. 

Let  us  of  all  things  be  loyal  to  each  other. 
Surrounded  as  we  are  by  enemies,  let  us  stand  by  one 
another,  let  us  encourage  one  another,  let  us  defend 
and  uphold  one  another ;  and  if  we  cannot  praise 
others,  at  least  let  us  never  forget  ourselves  so 
far  as  to  say  a  word  against  them  to  the  lait3% 
or  tolerate  from  the  laity  any  disrespectful  language 
against  them.  Let  us  rest  assured  that  our 
loyalty  will  be  appreciated  by  them,  and  their  respect 
and  confidence  in  us  will  be  secured  and  augmented, 
whereas  any  disloyalty  on  our  part  would  turn  to  our 
humiliation  and  discredit,  recalling  to  the  minds  of  our 
hearers  the  example  of  Judas,  who  was  a  traitor  to  his 
Divine  Master  as  well  as  to  his  colleagues  in  the 
Apostolate. 

Finally,  another  source  of  danger  arises  from  Visiting. 
To  visit  those  whose  souls  are  entrusted  to  us  by  God, 
that  we  may  teach  them  to  know,  love,  and  serve  Him 
here,  and  thus  secure  eternal  happiness  hereafter,  is  a 
strict  duty  on  us.  We  must  know  our  sheep,  and  our 
sheep  must  know  us ;  v/e  must  with  Jesus  go  about 
doing  good,  comforting  the  sorrowful,  encouraging  the 
faint-hearted,  counselling  those  who  are  in  trouble, 
stimulating  the  negligent,  confirming  the  good.  Such 
visits  draw  down  graces  upon  ourselves,  and  are  a 
source  of  blessings  to  others ;  but  let  us  beware  of 
mere  idle  visits,  which  are  uncalled  for,  where  time  is 
wasted,  where  unprofitable  conversation  is  indulged  in, 
where  over-familiarity  is  allowed,  which  generally 
breeds  contempt  or  worse.  Let  us  visit  the  poor  and 
sick  and  miserable,  it  is  well ;  but  let  us  leave  it  to 
others  to  visit  the  well-to-do  or  pious  people,  who  do 
not  need  our  help ;  let  us  remember  that  we  are  "  not 
sent  except  for  the  lost  sheep  of  Israel."     Let  us  be 


624  APPENDIX   II. 


uncompromising  on  this  point  of  visiting :  for  in  some 
respects  it  is  the  most  dangerous  and  proHfic  source  of 
ruin. 

If  we  find  that  we  have  been  affected  by  any  one  of 
these  sources  of  danger,  we  will  thank  God  for  letting 
us  see  it,  we  will  humbly  beg  pardon  for  the  faults 
therein  committed,  and  will  firmly  resolve  to  guard 
against  it  for  the  future. 

End  with  the  "  Our  Father." 


APPENDIX  II L 


CONSIDERATIONS  WHICH  MAY  FURNISH  MATTER  FOR 
ELECTION  AND  REFORMATION  OF  LIFE,  USEFUL  FOR 
RELIGIOUS. 


I.— ON   ESTEEM   FOR   OUR   VOCATION. 

A  religious  vocation  is  a  grace,  or  rather  a  series 
of  graces,  by  which  we  are  called  to  the  special  service 
of  our  King  and  Lord.  From  this  it  follows  that  it  is 
a  state  of  life  highly  honourable  and  happy,  in  which 
we  enjoy  a  real  and  true  liberty,  and  are  protected  from 
the  cares,  anxieties,  and  miseries  of  the  world.  It  is  a 
state  most  pleasing  to  God,  most  profitable  to  the 
Religious,  and  beneficial  to  society.  These  will  furnish 
the  points  for  our  reflection. 

Point  I. — It  is  pleasing  to  God,  both  as  regards  its 
end,  and  the  means  employed  for  its  attainment.  The 
end  of  man  is  to  serve  God  in  this  life  and  so  to  secure 
eternal  salvation.  Now,  this  can  be  attained  more 
quickly,  more  surely,  and  more  perfectly  in  Religion, 
where  besides  the  observance  of  the  Commandments, 
we  profess  to  follow  the  Evangelical  Counsels,  and  to 
observe  a  code  of  rules  by  which  regular  discipline  is 
secured.  If  he  who  observes  the  Commandments  of 
God    proves  that    he  loves   God^   and   Christ   abides 

1  St.  John  xiv.  ai — 24. 
00 


626  APPENDIX  III. 


in  him  and  he  in  Christ,^  and  must  be  well  pleasing 
to  his  Heavenly  Father,  how  much  more  so  must 
the  Religious  be,  who  in  addition,  and  to  be  more 
conformed  to  our  Blessed  Lord  and  more  intimately 
united  with  Him,  cuts  himself  off  from  all  things  else, 
crucifies  himself  to  the  world  and  resigns  his  own  will 
and  judgment  to  the  will  and  judgment  of  God,  as 
manifested  to  him  by  his  Superior.  And  this  is  done 
by  all  Religious,  who  thereby  remove  as  far  as  possible 
all  those  great  impediments  to  the  attaining  of  our  end, 
namely,  the  concupiscence  of  the  flesh,  the  concu- 
piscence of  the  eyes,  and  the  pride  of  life.^ 

Besides  these  means  by  which  the  attainment  of  our 
end  is  made  more  secure,  and  which  are  common  to 
all  Religious,  there  are  the  special  rules  peculiar  to 
each  Religious  Order,  which  are  so  many  applications 
of  the  Gospel  prescribed  by  the  holy  men  who  under 
God  have  founded  each,  and  which  they  have  framed 
under  the  direction  of  the  Holy  Spirit,  and  have  been 
approved  and  confirmed  by  the  Church. 

Point  2. — It  is  a  state  advantageous  to  the  Religious 
himself.  This  is.  clear,  whether  we  regard  it  from  a 
supernatural  or  natural  point  of  view.  For  as  to  the 
former,  he  is  helped  in  the  service  of  God  by  the 
vigilance  and  care  of  Superiors,  and  by  the  example  of 
his  equals ;  by  the  regulations  of  the  time  and  manner 
in  which  each  of  his  duties  of  piety,  charity,  and  self- 
conquest  has  to  be  performed,  and  which  are  to  him 
the  clear  expression  of  God's  will  in  his  regard.  How 
different  is  the  state  of  persons  living  in  the  world,  who 
have  often  the  greatest  difficulty  to  discover,  and  are 
often  left  in  doubt,  as  to  what  may  be  most  pleasing  to 
God. 

Again,  these  latter  are  frequently  crippled  and 
harassed  by  the  demands  made  upon  them  by  the 
1  St.  John  iii.  24.  2  i  st.  John  ii.  10. 


ON  ESTEEM   FOR   OUR    VOCATION.  627 

requirements  of  their  state,  by  the  cares  and  anxieties 
of  their  family  or  friends,  and  by  the  laws  and  regu- 
lations of  society,  or  the  exactions' of  public  opinion, 
and  in  this  way  their  liberty  is  curtailed,  and  their 
freedom  of  action  is  destroyed.  Not  so  with  Religious. 
They  acknowledge  but  one  Master,  and  Him  only  they 
obey,  knowing  no  natural  ties,  for  from,  these  by  their 
engagements  they  have  broken  themselves  loose,  and 
thus  they  enjoy  the  most  perfect  freedom,  namely,  that 
of  the  children  of  God,  to  serve  whom  is  to  reign,  and 
whose  yoke  is  sweet,  whose  burden  is  light. ^ 

How  profitable  religious  life  is  to  those  who  are 
called,  even  in  a  material  point  of  view,  is  also  clear. 
They  are  freed  from  the  cares  and  responsibilities  of 
the  world,  from  all  anxieties  as  to  food,  clothing,  and 
lodging,  from  the  t3Tanny  of  fashion  and  of  public 
opinion,  from  the  malice  and  machinations  of  enemies, 
from  the  flattery  and  insincerity  of  false  friends,  and 
from  the  countless  miseries  which  arise  from  jealousy. 
They  dwell  in  a  peaceful  harbour,  into  which  the 
agitating  storms  of  the  world  do  not  enter,  and  where 
the  bright  light  of  God's  countenance  is  always  shining. 

Point  3. — It  is  beneficial  to  society.  Those  who  are 
called  to  the  active  life  benefit  society,  some  by  teaching 
children  and  by  bringing  them  up  and  instructing  them 
in  the  knowledge  and  love  of  God,  and  conducting  them 
in  the  way  of  true  peace  and  liberty  to  eternal  life ; 
others  by  nursing  the  aged  and  sick  poor;  others  by 
visiting  those  in  affliction  and  administering  relief  and 
consolation  ;  others  by  sheltering  orphans  or  reclaiming 
those  who  have  gone  astray.  In  a  word,  there  is  no 
one  of  the  many  miseries  to  which  society  is  exposed 
for  which  our  Heavenly  Father  has  not  provided  by 
their  means. 

And  to  those  Religious  who  are  called  to  follow  the 

1  St.  Matt,  xi,  30. 


6a8  APPENDIX  III. 


example  of  Mary  by  embracing  a  life  of  contemplation, 
they  too  are  a  benefit  to  society.  By  their  prayers  they 
draw  down  the  blessing  and  protection  of  God  on  their 
friends  and  country  and  ward  off  calamities  which  would 
otherwise  overwhelm  them,  or  diminish  the  disasters 
which  have  befallen  them  ;  or  again,  they  spend  their 
lives  in  rude  penance  and  prayers  to  make  satisfaction  for 
the  crimes  and  sins  of  their  countrymen.  They  sacrifice 
their  freedom  and  voluntarily  embrace  a  life-long  con- 
finement and  the  bonds  of  charity  to  win  for  others  the 
blessed  liberty  of  the  children  of  God.  From  all  this, 
of  what  precious  value  is  the  religious  state  ?  Considered 
in  itself  it  is  an  exalted,  glorious,  heroic,  and  super- 
natural form  of  life.  In  its  results  on  others  it  is  most 
useful,  both  in  the  natural  and  supernatural  orders, 
not  only  to  individuals,  but  also  to  society.  As  regards 
those  who  are  called  to  it,  it  represses  all  that  is  bad 
or  less  good  in  them,  and  develops  in  them  all  the 
finest  qualities  of  their  nature  and  purifies  it,  and  thus 
makes  them  models  and  objects  of  admiration  and 
encouragement  to  their  fellow-men.  Hence  we  must 
conclude  that  we  ought  to  love  and  cherish  our  voca- 
tion, to  hold  it  in  the  highest  esteem,  to  embrace  it 
with  all  our  fervour,  and  observe  and  treasure  our  holy 
Rules,  and  spare  no  pains  in  acquiring  its  spirit  and 
perfecting  ourselves  in  it. 

Let  us  examine  ourselves  carefully  and  see  whether 
in  practice  we  hold  our  vocation  in  due  esteem,  with 
what  care  we  observe  our  Rules,  whether  we  employ 
the  means  of  acquiring  the  true  spirit  of  our  Order  and 
of  constantly  keeping  it  alive  in  ourselves,  and  whether 
by  word  and  example  we  try  to  promote  it  in  our 
brethren.  Finally,  let  us  determine  what  is  to  be 
corrected  in  this  respect,  and  let  us  beg  of  God  and 
our  Lady  to  help  us  to  do  it.  , 

End  with  "  Our  Father." 


ON  ESTEEM   FOR   OUR   RULES.  629 


2.— ON    ESTEEM   FOR  OUR   RULES. 

Next  to  esteem  of  our  vocation  to  Religion,  and 
necessarily  connected  with  it,  is  the  appreciation  of 
Rule  ;  and  in  fact  the  test  and  measure  of  the  one  is  the 
practical  observance  of  the  other.  Hence  a  Religious 
who  cares  little  for  his  Rules,  and  thinks  nothing  of 
breaking  such  as  are  not  binding  under  sin,  shows  little 
regard  for  his  vocation,  too  often  is  a  source  of  dis- 
edification  or  scandal  to  his  brethren,  and  sometimes 
ends  in  abandoning  religious  life  altogether.  To  protect 
ourselves  against  this  danger,  let  us  consider  the  neces- 
sity and  importance  of  our  Rule,  its  sacred  character, 
and  the  spirit  with  which  we  should  observe  it. 

Point  I. — The  necessity  of  the  Ride. —  In  every  collection 
of  men  who  combine  together  for  the  attainment  of 
one  common  end,  and  whose  mutual  co-operation  is 
necessary  to  secure  it,  it  is  indispensable  that  they 
bind  themselves  by  certain  rules  to  a  common  action. 
So  too  is  it  with  those  who  join  together  for  the  promo- 
tion of  God's  glory  in  the  religious  state.  This  is  clear 
from  the  action  of  God  in  the  formation  of  various 
Religious  Orders,  as  also  from  the  approbation  and 
confirmation  of  such  rules  by  the  Vicar  of  Christ,  from 
the  conduct  of  those  whom  the  Spirit  of  God  has 
selected  to  found  them,  as  well  as  from  the  dictates  of 
right  reason. 

Moreover,  as  in  an  army,  all  are  not  called  upon  to 
perform  the  same  duties,  but  are  differently  equipped 
and  are  differently  trained  for  their  several  respective 
duties,  and  in  a  human  action  the  various  powers  of  the 
soul  and  the  senses  and  members  of  the  body  have  each 
their  respective  functions  to  perform   by  which  they 


630  APPENDIX  III. 


execute  it ;  so  in  the  promotion  of  God's  glory  and  the 
sanctification  of  souls,  the  various  Religious  Orders 
each  have  a  determined  part  to  perform,  and  this  is 
specified  in  the  Rule.^  From  this  consideration  we  see 
also,  how  important  it  is  clearly  to  comprehend  the 
nature  and  spirit  of  the  Order  to  which  we  belong,  and 
not  to  confound  it  with  that  of  other  Religious  Con- 
gregations from  which  it  is  distinguished,  and  whose 
rules  are  consequently  different.  Unless  this  is  done,. 
the  door  is  opened  to  abuses  and  innovations,  which 
would  tend  to  destroy  unity  and  charity,  and  would 
imperil  the  very  existence  of  an  Order,  or  at  least 
expose  it  to  the  sad  necessity  of  its  reformation.  Let 
us  beg  of  God  to  enlighten  us  to  see  how  necessary  and 
important  it  is  that  we  should  appreciate  our  holy  Rule,, 
love  it  and  reduce  it  to  practice. 

Point  2. — Thi  sacvedness  of  our  Rule. — This  is  clear 
from  the  approbation  which  it  has  received,  from  the 
holiness  which  it  inculcates,  and  the  holiness  of  those 
who  practise  it. 

That  the  Vicar  of  Christ  should  approve  it  is  testi- 
mony enough  of  its  holiness,  and  suffices  to  stamp  it 
as  holy  with  all  those  who  are  membfers  of  the  Church 
and  are  animated  with  the  spirit  of  faith.  As  to  its 
being  holy  in  itself  and  in  what  it  inculcates,  is  equally 
clear.  For  as  regards  those  parts  which  concern  the 
three  vows,  and  which  constitute  the  substance  and 
essence  of  religious  life,  our  Blessed  Lord,  the  source  of 
all  true  holiness,  has  consecrated  them  by  word  and  by 
example.  He  was  poor  in  spirit  and  in  effect  j^  from 
the  manger  to  the  sepulchre  His  poverty  never  aban- 
doned Him;  moreover,  He  loved  and  blessed  the  poor. 
As  to  chastity.  He  loved  it  so  that  He  would  be  born  of 
a  Virgin,  and  Himself  is  the  King  of  virgins,  and  is  the 
source  and  model  of  all  purity  in  body  and  in  mind^ 
^  Comp.  Psalm  xliv.  15.  ^2  Cor.  vlii.  9. 


ON  ESTEEM  FOR   OUR   RULES.  631 

And  the  history  of  His  Life  is  contained  in  one  word, 
'•  He  was  obedient  to  Mary  and  Joseph,  and  to  His 
Heavenly  Father,  and  even  to  His  cruel  executioners." 

That  it  is  a  holy  thing  to  imitate  our  Blessed 
Lord  is  clear,  and  the  greater  and  more  perfect  this 
imitation,  the  greater  will  be  our  perfection.  How 
great  then  must  be  holiness  involved  in  the  three  vows 
of  poverty,  chastity,  and  obedience,  which  is  inculcated 
in  the  Rule ! 

Again,  in  our  Rule  other  solid  virtues  are  insisted 
upon,  such  as  humility,  which  is  to  be  acquired  by 
the  humiliations  which  are  prescribed  by  it,  and  are 
practised  by  all  fervent  Religious ;  mortification,  at  least 
of  the  interior,  and  in  the  restraints  of  the  eyes  and 
tongue,  for  the  repression  of  curiosity,  of  dissipation, 
and  of  a  host  of  other  faults  ;  recollection  and  union  with 
God  in  prayer ;  and  charity  in  its  highest  perfection. 
Besides  these  there  are  other  rules  that  pertain  more 
immediately  to  the  special  end  proposed  by  its  Founder 
to  the  members  of  his  Societ}^  all  of  which  are  holy. 

Lastly,  the  Rule  is  holy  in  the  various  members  who 
observe  it.  Not  that  all  those  who  are  in  Religion  have 
attained  the  height  of  sanctity.  There  are  plenty  of 
good  Religious,  would  that  there  were  more  saints ! 
But  this  is  not  the  fault  of  the  Rule,  but  of  those  who 
from  negligence,  indifference,  or  self-indulgence,  fail  to 
observe  it.  But  in  all  the  Religious  Orders  whose 
birth  dates  back  three  hundred  years,  there  are  many 
whom  Holy  Church  proposes  to  us  as  objects  of 
admiration  and  imitation,  and  whose  names  she  has 
inserted  in  the  calendar  of  her  saints. 

With  what  reverence  then  should  we  not  regard  our 
Rule,  what  scrupulous  care  should  we  bring  to  its 
observance,  not  only  in  great  things,  but  also  in  the 
smallest,  seeing  that  in  God's  service  nothing  in  reality 
is  small. 


632  APPENDIX  III. 


Point  3. — In  what  spirit  are  we  to  observe  our  Rule. — 
There  are  some  Religious  who  are  great  sticklers  for 
the  letter  of  the  law,  but  fail  to  grasp  its  spirit,  and 
vice  versa.  Such  persons  are  a  source  of  danger  and 
trouble  in  Religion,  and  fail  to  give  edification  or  to 
promote  charity.  There  is  in  all  Orders  an  authorized 
and  traditional  interpretation  which  ought  to  be  our 
guide  as  to  observance ;  it  should  be  complete,  prompt, 
uncompromising,  and  cheerful.  Complete,  that  is,  entire, 
and  not  by  halves,  or  done  in  a  slovenly  and  perfunctory 
manner ;  prompt,  not  unreasonably  deferred  and  put  off 
to  another  time  through  a  dilatory  spirit  so  common 
in  our  day;  uncompromising,  throwing  our  whole  soul 
into  what  we  have  to  do,  and  doing  it  as  perfectly  as 
by  God's  grace  we  can;  XdiStly,  cheerful,  for  God  loves 
a  cheerful  giver  ;  ^  and  by  this  means  we  shall  give 
edification  and  encouragement  to  others,  and  be  a 
living  proof  to  those  who  behold  us  that  His  yoke  is 
sweet  and  His  burden  is  light, ^  and  that  His  spirit 
is  sweet. 3 

Point  4. — Let  us  examine  ourselves  and  see  how  we 
respect  and  esteem  our  Rule.  The  best  test  is  its 
observance.  Do  we,  for  example,  leave  ourselves  entirely 
in  the  hands  of  Superiors,  to  use  us  where,  when,  as 
much,  and  as  long  as  they  like,  without  murmuring 
or  complaining  ?  Do  we  plead  excuses  of  health,  in- 
capacity, or  unfitness  against  their  orders  and  appoint- 
ments, and  thereby  force  them  to  put  our  burdens  on 
the  shoulders  of  others,  a  thing  which  is  as  mean  and 
unworthy  of  a  Religious  as  it  is  cowardly  ?  Do  we 
shun  all  singularity  in  food,  clothing,  and  outward 
comportment,  or  do  we  seek  for  extras  on  the  plea  of 
health,  or  for  exemptions  ;  a  thing  which  conduces 
much  to  laxity  in  regular  religious  observance,  and 
consequently  is  not  to  be  lightly  permitted  ?  &c. 

*  2  Cor,  ix.  7.  2  St.  Matt.  xi.  3c,  ^  Wisdom  xii.  1. 


ON  THE    VOW  OF  POVERTY.  633 

Let  us  remember  that  we  rarely  violate  our  Rules 
without  displeasing  God,  injuring  ourselves,  and  dis- 
edifying  our  religious  brethren.  Let  us  bewail  our 
frequent  faults,  and  make  practical  resolutions  for  the 
time  to  come. 


3.— ON   THE  VOW   OF   POVERTY. 

Point  I. — A  Religious,  by  his  vow  of  poverty, 
resigns  all  proprietorship,  and  consequently  cannot 
possess  anything  as  his  own  or  dispose  of  anything 
independently  without  leave  of  his  Superior.  He  may 
have  the  use  of  those  things  which  are  sanctioned  by 
his  Rule,  but  even  then  he  must  be  prepared  to 
relinquish  them  at  the  reasonable  command  of  the 
Superior ;  nor  can  he,  even  with  the  Superior's  per- 
mission, make  use  of  superfluities  without  detriment  to 
his  vow. 

How  necessary  it  is  that  this  virtue  be  maintained 
in  its  integrity  is  clear  from  the  importance  attached  to 
it  by  our  Blessed  Lord,  from  the  estimation  in  which 
it  was  held  by  all  the  founders  of  Religious  Orders, 
from  the  strict  views  taken  of  it  by  moral  theologians, 
and  from  the  sad  effects  which  have  resulted  in  those 
Religious  Orders  in  which  its  observance  has  been 
relaxed. 

The  obligation  contracted  by  this  vow  is  two-fold. 
First,  it  obliges  a  Religious  not  to  possess,  or  take,  or 
receive  any  temporal  thing  in  order  to  keep,  use,  or 
dispose  of  it  without  leave  of  his  Superior;  and  secondly, 
not  to  accept  of  anything,  even  from  externs  or  friends, 
and  keep  or  dispose  of  it  without  the  permission  of 
Superiors.  This  is  recognized  by  all  theologians  and 
canonists,  and  is  adopted  by  all  the  masters  of  spiritual 
life.i 

1  Comp.  St,  Augustine,  De  com.  vita;  St.  Bernard,  Ad Monacfu 


634  APPENDIX  III. 


Nor  is  it  enough  to  renounce  exteriorly  all  pro- 
prietorship whilst  interiorly  we  cherish  a  love  of  those 
things  which  we  have  abandoned,  for  such  poverty 
would  be  hypocritical ;  nor,  again,  can  it  be  said  that 
we  are  really  poor,  even  though  in  deed  and  interiorly 
we  have  quitted  all  things,  if  in  Religion  we  are  careful 
to  have  all  we  want,  as  good  food,  good  clothes,  good 
lodging,  &c.,  and  are  troubled  and  murmur  when  we 
have  not  what  we  desire ;  for  this  is  to  be  rich  rather 
than  poor,  and  shows  a  desire  for  a  life  of  ease  and 
plenty.  If  we  are  truly  poor  Religious,  we  must  be 
content  to  want  even  what  is  deemed  necessary,  for  the 
truly  poor  man  despises  even  necessary  things. 

Point  2. — The  excellence  of  this  vow. — i.  It  is  the 
foundation  of  evangelical  perfection.^  Our  Lord,  more- 
over, began  His  Sermon  on  the  Mount  by  blessing  holy 
poverty ;  His  whole  life  was  a  declaration  of  the  same 
truth.  St.  Jerome  and  St.  Gregory  assert  the  same.- 
So  too  St.  Ignatius^  says  '*  that  poverty  is  to  be  looked 
upon  as  the  wall  and  fortress  of  Religion,  and  is  to  be 
preserved  in  all  its  purity  as  far  as  God's  grace  will 
enable  us." 

2.  We  see  its  excellence  too  from  the  rewards  which 
God  attaches  to  it.  For  our  Lord  declares  that  it 
shall  be  rewarded  by  an  infinite  treasure  in  Heaven 
and  the  possession  of  an  eternal  Kingdom.  They  too 
who  have  abandoned  all  for  His  sake  shall  on  the  Day 
of  Judgment  exercise  the  office  of  judges  and  not  of 
criminals.'* 

3.  But  even  in  this  life  it  is  rewarded  a  hundred- 
fold.^ This  refers  not  only  to  spiritual  goods,  but 
extends  also  to  external  things.  For  we  have  every- 
thing, nay  often  more  than  we  need,  and  have  not  to 

1  Comp.  St.  Matt.  xix.  21.  '  Horn,  xxxii.  '  Reg.  Sum.  3. 

4  St.  Matt.  xix.  27.     Comp.  St.  Augustine  and  St.Thomas  Aquin. 

.5  St.  Matt,  xix.  29. 


ON   THE    VOW  OF  POVERTY.  635 

ask  whether  it  be  dear  or  cheap ;  we  have  peace  of 
mind,  freedom  from  anxiety  and  care,  consideration  and 
respect,  such  as  we  should  never  have  met  with  other- 
wise, absence  from  toil,  and  abundance  of  leisure  to 
increase  in  virtue  and  perfection.  It  causes  the  soul  to 
despise  all  earthly  things  and  enables  it  to  direct  all 
its  thoughts  to  Heaven — to  soar  more  easily  to  God 
and  unite  itself  more  closely  to  Him. 

4.  Lastly,  it  fosters  and  protects  the  other  two  vows 
and  removes  many  dangers  which  are  opposed  to  them, 
and  is  the  surest  safeguard  against  relaxation  and  the 
need  of  reform. 

Point  3. — From  the  many  advantages  and  excellences 
of  poverty  it  follows  that  we  should  have  a  great  esteem 
and  love  of  it.  As  a  child  loves  its  mother,  clings  to 
her  and  flies  to  her  for  protection,  so  should  ever}^ 
Religious  treat  holy  poverty ;  should  love  it  as  a 
mother  1  and  regard  it  as  the  bulwark  and  fortress  of 
religious  life  against  the  attacks  of  the  world,  the  flesh, 
and  the  devil.  If  this  love  is  sincere,  we  shall  desire 
to  experience  its  effects  and  shall  accept  them  with  joy. 
We  shall  be  -sparing  in  the  use  even  of  those  things 
which  are  deemed  necessary,  and  quit  ourselves  of 
them  as  much  as  we  can,  whether  in  food,  clothing, 
lodging,  or  everything  else.  We  shall  fly  from  all 
unnecessary  exemptions  and  indulgences  under  the 
pretexts  of  health,  &c.,  and  conform  to  the  common 
life,  thereby  cutting  off*  all  causes  of  disedification  and 
occasions  of  uncharitableness.  Let  us  seriously  examine 
ourselves  on  these  points,  and  at  once  correct  anything 
in  which  we  are  wanting. 

1  P.  vi.  Co?isi.  SJ. 


636  APPENDIX  III. 


4.— ON   THE   VOW   OF   OBEDIENCE. 

How  dear  to  the  Sacred  Heart  of  our  Lord  is  the 
virtue  of  obedience  is  clear  from  the  example  which  He 
has  left  us  in  His  own  mortal  Life.  He  was  obedient  to 
Mary  and  Joseph,  to  Pilate,  and  even  to  His  very- 
executioners  ;  but  this  obedience  was  subordinated  to 
the  will  of  His  Heavenly  Father.  His  will  was  to  do 
what  was  well  pleasing  to  Him  always ;  nay,  it  was 
His  meat  and  drink — so  to  say.  He  lived  upon  it.  In 
imitation  of  Him  the  saints  have  loved  and  cultivated 
this  virtue,  and  many  at  the  call  of  God  have  bound 
themselves  by  vow  to  observe  it.  For  Religious  it  is 
made  one  of  the  substantials  of  their  calling.  We  will 
then  consider  its  nature  and  object,  the  motives  of  it, 
and  the  means  to  be  employed  in  order  to  practise  and 
perfect  ourselves  in  it. 

Point  I. — By  the  vow  of  obedience  we  bind  ourselves 
to  submit  ourselves  and  our  own  will  and  judgment  to 
our  Superior,  as  holding  the  place  of  God,  or  in  some 
religious  bodies  as  the  custodian  and  interpreter  of  the 
Rule.  This  obedience  extends  not  only  to  our  actions 
and  exterior  things,  but  it  must  embrace  also  our 
judgment  and  will,  which  we  conform  to  the  judgment 
and  will  of  the  Superior  who  occupies  the  place  of 
Christ ;  nor  must  it  stop  when  the  things  enjoined  are 
difficult  or  repugnant,  or  if  the  Superior  be  wanting  in 
prudence  or  other  qualities,  seeing  that  he  holds  the 
place  of  Christ  who  cannot  be  mistaken,  and  who  in 
His  providence  will  make  good  what  is  wanting  in  His 
representative.^  How  perfect  is  the  sacrifice  which  we 
offer  to  God  by  this  vow  is  clear  from  the  fact  that  we 

1  St.  Matt,  xxiii.  3  ;  Ephes.  vi.  5. 


ON   THE    VOW  OF  OBEDIENCE.  637 

retain  nothing  of  ourselves,  but  consecrate  even  the 
noblest  part  of  ourselves  to  God  our  Lord,  which  is  our 
judgment  and  will,  so  as  to  will  only  what  He  wills, 
and  judge  all  things  as  He  judges  them,  as  He  is 
pleased  to  make  known  to  us  by  him  whom  He  has 
placed  over  us,  namely,  our  Superior.  And  all  this 
must  be  done  thoroughly,  promptly,  heartily,  and  in  all 
humility,  without  any  excuse  or  murmuring,  and  in  a 
spirit  of  reverence  and  love. 

Point  2. — The  motives  which  should  prompt  us  to 
excel  in  obedience  are:  i.  That  thereby  we  imitate 
most  perfectly  our  Blessed  Lord,  for  we  make  an 
offering  of  our  whole  selves  to  God,  whose  will  and 
judgment  we  substitute  in  place  of  our  own. 

2.  By  this  we  avoid  all  error  of  will  or  judgment, 
inasmuch  as  we  conform  them  to  those  of  the  Superior 
who  is  in  the  place  of  God  over  us,  and  who  has  to 
answer  to  God  for  us. 

3.  We  thus  promote  concord  and  charity,  inasmuch 
as  our  wills  and  judgments  are  all  in  harmony  with 
those  of  God  as  manifested  in  our  Superior. 

4.  It  is  necessary  not  only  for  the  good  government 
of  the  Order,  but  also  for  its  efficiency  and  even  for  its 
very  existence,  as  reason  shows.  It  is  quite  possible 
that,  from  imprudence,  or  under  the  influence  of  some 
tess  well-ordered  passion,  or  from  misunderstanding,  the 
Superior  may  err  in  the  command  he  gives,  but  even 
then  we  shall  not  lose  by  our  obedience,  as  the  provi- 
dence of  God  will  not  permit  it,  and  will  only  turn  the 
occasion  to  our  greater  sanctification  if  we  obey  in  a 
spirit  of  faith  and  love,  as  if  it  was  Christ  Himself  who 
had  enjoined  what  is  commanded. 

Point  3. — In  order  that  we  may  acquire  facility  in 
the  exercise  of  this  virtue,  and  that  we  may  attain 
some  degree  of  perfection  in  it,  we  must  cultivate  a  life 
of  faith,   which   will   accustom   us   to   look   upon   our 


638  APPENDIX  III. 


Superior  not  as  a  mere  man  subject  to  faults  like 
ourselves,  but  as  the  representative  and  mouthpiece  of 
God,  and  with  great  simplicity  to  accept  his  orders  as 
the  expressions  of  His  will,  even  though  we  may  be 
blamed  or  penanced  for  faults  of  which  we  have  not 
been  guilty. 

We  must  also  be  practically  indifferent  as  to  the 
country,  the  place,  and  the  office  which  obedience  may 
assign  us,  looking  upon  it  as  the  expression  of  the 
Divine  will,  and  in  a  spirit  of  holy  confidence  and 
faith  embracing  it  from  the  hands  of  God.  Another 
useful  practice  is  to  renew  our  vows  frequently,  more 
particularly  after  Mass  or  immediately  after  Holy 
Communion,  with  all  the  fervour  we  can  command. 
Finally,  to  make  frequent  acts  of  humility  and  self- 
abasement  and  of  thanksgiving  to  God  for  having  called 
us  to  serve  Him  and  glorify  Him  in  Religion  by  a  life 
of  dependence. 

Let  us  examine  ourselves  and  see  if  our  obedience 
is  always  supernatural,  by  which  alone  it  is  rendered 
easier  the  longer  and  older  we  are  in  Religion,  and 
without  which,  it  is  rendered  more  difficult  as  years 
advance ;  and  our  vocation  is  always  in  danger.  Do  we 
condemn  Superiors  and  their  mode  of  government  ? 
Do  we  murmur  or  listen  to  the  complaints  of  others  ? 
Let  us  remember  that  we  live  in  times  and  in  a  country 
in  which  we  are  exposed  to  special  danger,  when 
independence  is  held  as  honourable,  and  where  liberty 
of  speech  is  esteemed  and  praised.  If  we  are  faulty,  let 
us  resolve  to  amend. 


ON   RELIGIOUS   CHARITY.  639 


5.— ON    RELIGIOUS   CHARITY. 

If  charity  is  necessary  in  all  who  profess  to  follow 
our  Lord,  and  if  it  is  impossible  to  love  Him  unless 
we  also  love  our  neighbour,  how  much  more  necessary 
is  it  for  those  who  are  called  to  a>  most  close  union  with 
Him  and  to  a  far  more  perfect  imitation  of  Him  than 
others,  by  being  called  to  a  state  of  perfection  in  the 
religious  life  ?  Holy  David  exclaims :  "  Behold  how 
good  and  how  pleasant  it  is  for  brethren  to  dwell 
together  in  unity,"  ^  and  we  may  add,  but  how  bad 
and  how  sad  it  is  when  they  are  divided  by  discord. 
When  charity  prevails  in  a  community,  the  convent  is 
as  the  antechamber  of  Heaven,  and  life  therein  is  a 
foretaste  of  the  happiness  of  our  eternal  home ;  but 
when  charity  is  banished,  it  becomes  somewhat  worse 
than  a  purgatory.  Hence  as  Religious  we  are  bound 
in  an  especial  manner  to  cultivate  this  virtue,  and  to 
strive  to  attain  its  perfection  in  ourselves  and  to  promote 
it  in  others.  To  help  us  to  do  this,  let  us  make  the 
present  consideration,  on  its  necessity,  on  its  exercise, 
and  on  the  blessings  attached  to  it. 

Point  I. — As  to  its  necessity,  our  Blessed  Lord  has 
insisted  on  it  repeatedly  and  in  the  strongest  terms. 
We  are  to  love  our  neighbour  as  we  love  ourselves — 
nay,  even  as  He  has  loved  us  :  it  is  by  this  characteristic 
that  we  are  to  be  recognized  as  His  own  disciples,  and 
unless  we  love  the  brotherhood  the  charity  of  God  is 
not  in  us.  Again,  it  is  written,  ♦*  The  soul  that  has 
not  charity  dwells  in  the  regions  of  death."  This 
charity  is  not  to  be  confined  to  mere  external  cere- 
monial, nor  is  its  requirement  satisfied  by  the  avoidance 

1  Psalm  cxxxii.  i. 


640  APPENDIX  III. 


of  giving  offence.  We  must  have  a  cordial  love  and 
sincere  desire  of  the  good  of  others,  we  must  speak 
well  and  with  respect  of  others,  and  in  our  conduct 
must  show  deference  and  consideration  in  their*  regard 
at  the  sacrifice  of  our  own  convenience,  anticipating 
their  wishes  and  providing  for  their  comforts.  And  all 
this  charity  is  to  be  shown  not  only  to  those  who  are 
our  friends,  but  it  must  be  extended  to  strangers,  and 
even,  says  our  Lord,  to  our  enemies  and  to  those  who 
calumniate  and  persecute  us.^  Such  is  the  law  imposed 
upon  all  Christians  by  Jesus  Christ,  and  on  its  fulfilment 
will  depend  the  salvation  and  degree  of  glory  with 
which  it  is  to  be  rewarded.^ 

Point  2. — The  motives  to  aim  at  the  perfection  of 
charity  are  many  and  grave,  (i)  The  manner  in  which 
our  Lord  has  impressed  it  upon  His  disciples.  (2)  He 
has  substituted  our  neighbours  in  place  of  Himself  as 
the  objects  of  our  love,  and  has  transferred  to  them 
His  claims  upon  our  charity.  (3)  They  are  the  members 
of  His  own  Body,  and  like  ourselves  are  vessels  con- 
secrated to  His  service  and  destined  to  share  with  us 
in  an  eternal  Kingdom.  But  as  Religious  there  are 
other  powerful  motives.  (4)  Our  brethren  have  left 
the  world  and  have  abandoned  family  and  friends  and 
all  things  else  to  give  themselves  entirely  to  the  praise 
and  service  of  God,  and  to  the  love  of  the  Spouse  of 
our  souls ;  therefore  they  have  a  special  claim  upon  our 
love  and  gratitude.  (5)  By  their  profession  they  have 
become  the  special  objects  of  attack  and  of  the  malice 
of  our  enemy  the  devil,  the  enemy  of  our  human 
nature,  and  of  the  world.  Against  them  we  are  enlisted 
together  to  fight,  and  if  we  would  secure  the  victory, 
we  stand  in  great  need  of  a  close  union  in  the  bonds  of 
charity.  (6)  We  are  pledged  to  each  other  for  the 
attainment  of  one  end,  and  that  a  noble  one,  and  to  be 
1  St.  Luke  vi  28.  2  St.  Matt.  xxv. 


ON  RELIGIOUS   CHARITY.  641 

attained  by  one  common  means  which  is  our  Rule,  and 
by  the  exercise  of  the  same  virtues  and  the  same 
manners  and  customs ;  from  whence  it  follows  that  not 
only  should  the  exercise  of  charity  be  more  easy  to  us, 
but  it  is  also  the  more  necessary. 

Point  3. — God  rewards  and  blesses  fraternal  charity. 

First,  He  promises  forgiveness  to  those  who  practise 
this  virtue,  and  pledges  Himself  to  deal  with  us  as  we 
deal  with  our  neighbour.  **  But  before  all  things  have 
a  constant  mutual  charity  among  yourselves,  for  charity 
covereth  a  multitude  of  sins."^  And  again  :  "  For  with 
what  judgment  you  judge,  you  shall  be  judged,  and 
with  what  you  mete,  it  shall  be  measured  to  you 
again." 2  He  further  declares  that  unless  we  have 
charity,  even  though  we  speak  with  the  tongues  of  men 
and  angels,  and  have  faith  enough  to  move  mountains, 
and  distribute  our  goods  to  the  poor  through  a  philan- 
thropic disposition,  they  will  avail  us  nothing  without 
charity.  2  On  the  other  hand,  '' charity  edifieth,"^  for 
b}^  his  meekness,  patience,  unselfishness,  and  humilit}^ 
the  Religious  gives  edification  and  good  example  to  all 
his  brethren,  and  diffuses,  as  it  were,  a  pleasant  perfume 
through  the  whole  community,  and  attracts  others  to 
follow  in  his  footsteps.  ^  Where  charity  flourishes,  there 
also  will  be  true  joy  and  interior  peace  manifesting  itself 
also  exteriorly.  *5  Lastly,  it  secures  religious  fervour, 
cheerfulness  in  God's  service,  and  rapid  progress  towards 
perfection. 

Let  us  then  examine  ourselves  seriously  on  our 
dispositions  and  conduct  in  regard  of  this  virtue.  Do 
we  treat  our  religious  brethren  with  great  reverence, 
patience,  and  forbearance  ?  Do  we  bhnd  ourselves  to 
their  faults  and  shortcomings,  and  observe  only  the 
good   that   is   in   them  ?     Do .  we   anticipate    them   by 

1  I  St.  Peter  iv.  8.  2  st.  Matt,  vii.  2.  ''  i  Cor.  xiii. 

*  I  Cor.  viii,  i.  ^  Cant,  i,  3.  ^  Galat.  v.  13,  22. 

PP 


642  APPENDIX  III. 


kindly  offices  ?  Do  we  repress  all  inordinate  affections 
and  aversions,  and  eschew  all  particular  attachments, 
the  real  enemy  of  fraternal  charity  ?  Do  we  guard 
against  the-  danger  to  which  we  are  exposed  by  our 
national  bluntness  and  insular  character  ?  In  our 
dealings  with  those  of  other  nations,  are  we  intolerant 
of  their  manners  and  habits,  or  always  ready  to  make 
due  allowance  for  them?  Do  we  show  a  spirit  of 
kindness  and  hospitality  to  visitors  ?  Towards  the  sick 
do  we  show  great  patience,  and  attend  upon  them  with 
tenderness,  thoughtfulness,  and  care  ? 

As  we  may  sin  more  easily  and  grievously  in  the 
matter  of  charity,  it  is  well  to  examine  ourselves  most 
thoroughly,  and  to  see  in  what  we  need  to  correct  our 
conduct  in  regard  to  it.  Let  us  never  forget  the  golden 
rule,  "  To  do  to  others  as  we  would  be  done  by." 


6.— ON   TEPIDITY   IN   RELIGION. 

There  is  no  vice  against  which  the  masters  of 
spiritual  life  inveigh  more  strongly  than  against  this, 
styling  it  "the  abridgment  of  evil,"  "the  mother  of 
hardness  of  heart,"  "the  sepulchre  of  the  soul,"  "a 
slow  poison,"  &c.  It  makes  religious  life  unbearable, 
turning  all  its  duties  into  labours  and  heavy  burthens, 
and  robbing  the  soul  of  all  cheerfulness,  hopefulness, 
and  consolation.  It  causes  a  loathing  and  nausea  of 
prayer  and  spiritual  things,  a  repugnance  to  recollection 
and  mortification,  and  an  inclination  to  seek  relief  in 
dissipation  and  in  the  pleasures  of  sense,  in  idleness 
and  useless  conversation.  It  is,  however,  to  be  care- 
fully distinguished  from  the  state  of  a  soul  which,  for 
its  sanctification  and  for  the  promotion  of  God's  glory,- 
is   allowed   by  Him   to   suffer   from  what   St.  Ignatius 


ON  TEPIDITY  IN  RELIGION.  643 

describes  as  aridity  and  desolation  of  spirit,  and  which 
arises  from  no  fault  of  its  own,  but  from  the  malice  of 
the  devil^  either  directly  or  indirectly. 

Let  us  take  this  subject  as  useful  for  our  considera- 
tion. 

Point  I. — The  origin  of  tepidity  is  generally  to  be 
ascribed  to  a  want  of  appreciation  of  and  consequent 
negligence  and  indifference  in  our  spiritual  duties, 
especially  in  meditation  and  examination  of  conscience, 
in  neglecting  the  counsel  of  our  Lord,  Vigilate  et  ovate — 
•'to  watch  and  pray,"  whence  the  soul  grows  drowsy 
and  inactive,  and  lays  itself  open  to  temptation.  Or 
again,  it  frequently  arises  from  natural  activity  and 
undue  effusiveness  on  outward  things,  or  from  a  spirit 
of  laziness  and  a  disposition  to  lose  one's  time  in  idle 
and  unprofitable  conversations.  It  often  also  arises 
from  the  indulgence  of  a  morbid  curiosity  to  see  and 
hear  everything  that  passes,  and  to  learn  all  the  news, 
and  then  to  go  about  imparting  it  to  others,  by  which 
silence  is  violated,  the  spirit  of  recollection  is  wounded 
or  destroyed. 

Point  2. — Among  the  many  signs  of  tepidity  we  may 
mention — the  prayers  and  meditation  are  rarely  made, 
or  by  fits  and  starts,  and  always  in  a  weary,  heartless, 
and  slovenly  manner ;  examinations  of  conscience  and 
the  particular  examination  are  neglected  or  slurred  over 
in  a  perfunctory  manner ;  all  one's  duties  are  performed 
out  of  habit  or  routine,  and  are  prompted  by  mere 
natural  motives. 

Violations  of  rules  as  not  binding  under  sin,  and 
even  deliberate  venial  sins  are  frequently  committed, 
and  cause  little  or  no  qualms  of  conscience.  The 
company  of  those  who  are  fervent,  and  whose  conduct 
is  exemplary,  is  shunned,  and  the  counsels  and  advice 
of  the  spiritual  director  is  avoided  or  ignored. 


644  APPENDIX  III. 


Such  are  the  chief  signs  of  tepidity,  by  which  we 
may  safely  test  how  far  we  have  cause  to  fear  lest  we 
may  be  in  that  state. 

Point  3. — What  are  the  means  to  be  adopted  to- 
correct  it  ? 

1.  We  must  seek  out  the  roots  of  it  in  our  souls. 
These  ordinarily  will  be  inordinate  affections  to  things 
of  earth  in  the  shape  of  ease,  pleasure,  honour,  or 
health  ;  or  dread  of  labour,  pain,  and  humiliations.  Let 
us  determine  at  all  cost  to  eradicate  them. 

2.  To  acquire  the  grace  necessary  to  do  this  we 
must  at  once  renew  our  fervour  and  fidelity  in  prayer 
and  meditation,  and  our  exactness  in  the  use  of  the 
particular  examination. 

3.  To  dwell  often  upon  the  great  truths  and  upon 
the  Passion  and  Death  of  our  Blessed  Lord.^ 

4.  To  "practise  silence  and  fly  from  all  distracting 
occupations. 

Let  us  examine  how  we  stand  with  regard  to  this 
tepidity,  and  beg  God  to  protect  us  from  falling  into  it. 
End  with  "  Our  Father." 


7.— ON   COMMON    LIFE. 

St.  John  Berchmans  was  used  to  say,  Vita  communis 
mea  maxima  mortijicatio," — ''  Common  life  is  my  greatest 
mortification ; "  and  certainly  there  is  very  much  to 
justify  the  saying ;  for  to  observe  common  life  strictly 
and  constantly,  calls  for  sweet  violence  to  self  in 
almost  every  action  of  the  day,  and  involves  the 
exercise  of  humility,  mortification,  charity,  and  other 
virtues,  so  necessary  for  all  those  who  live  in  a 
community.     Common  life  is  doubly  necessary  where 

1  St,  Augustine,  in  Psalm  cvl.  ;  St.  Gregory,  in  Job, 


ON  COMMON  LIFE.  645 

members  are  gathered  from  various  countries,  with 
different  temperaments,  customs,  manners  and  modes 
of  Hfe,  and  where  the  respective  talents  and  tastes 
are  often  very  opposed.  If  regularity  is  not  to  give 
place  to  disorder,  if  uniformity  and  union  are  to  be 
preserved,  it  is  easy  to  see  that  common  life  must  be 
maintained  at  all  cost,  and  that  consequently  whosoever 
is  incapable  of  observing  it  from  one  cause  or  another, 
unless  it  be  of  a  temporary  character,  is  unfitted  for 
conventual  or  monastic  life.  In  order  then  to  impress 
upon  ourselves  the  importance  and  necessity  of  this 
practice,  as  also  to  increase  in  ourselves  the  practical 
love  of  it,  we  will  consider  the  following  points. 

I.  Lay  persons  who  are  striving  seriously  to 
serve  God,  are  frequently  compelled  to  deliberate  as 
to  what  God's  service  or  glory  may  require  of  them, 
and  are  obliged  often  to  act  in  doubt  as  to  what  may 
be  the  Divine  will,  whereas  the  person  consecrated  to 
God  in  religious  life  is  subject  to  no  such  uncertainty, 
having  his  rule  of  life  in  all  its  details  clearly  drawn  out 
for  him.  The  rules  and  customs  of  his  Institute,  the 
orders  of  Superiors,  and  the  approved  traditions  of  his 
Order  trace  out  the  line  of  conduct  which  he  is  to  follow 
in  every  circumstance  of  his  daily  life.  When  a  person 
seeks  admission  then  into  any  Religious  Order,  he 
implicitly  at  least  pledges  himself  to  observe  its  rules, 
customs,  and  traditions,  and  in  honour,  truth,  and 
justice,  he  is  bound  to  be  faithful  to  his  engagements. 
A  primary  notion  of  religious  life  is  that  uniformity 
be  observed  in  all  things ;  and  hence  in  most  Religious 
Orders,  this  is  insisted  upon  to  such  an  extent  as  to 
appear  even  ridiculous  to  persons  in  the  world,  and 
a  perpetual  source  of  annoyance ;  nor  do  we  find  any 
exceptions  to  the  regular  observance  of  the  letter 
or  spirit  of  the  rule  allowed  even  to  those  who 
have  grown  old    and  enfeebled   in  Religion.      Were 


646  APPENDIX  III. 


it  ^Otherwise,  such  an  Institute  would  be  regarded  with 
grave  mistrust,  as  opening  the  door  to  relaxation  of 
discipHne,  and  as  militating  against  the  idea  of  com- 
munity life. 

2.  By  "common  life"  oydev  and  regularity  are 
secured.  When  all  rise  at  the  same  time,  perform 
their  religious  exercises  at  the  same  hours,  partake 
of  the  same  food,  are  present  at  the  same  recreations, 
and  retire  to  rest  at  a  fixed  time,  then  all  goes  on 
smoothly  and  in  an  orderly  manner:  "  By  Thy  ordinance 
the  day  goeth  on."^  As  a  machine  whose  several 
parts  are  fitted  together  and  work  in  harmony,  fulfils 
the  end  for  which  it  was  designed  efficient^  and  with 
perfect  satisfaction,  so  too  a  community,  each  of  whose 
members  observes  the  rules  and  customs,  attains  its 
end  efficiently  to  the  edification  and  satisfaction  of  all. 
On  the  other  hand,  where  common  life  is  not  observed, 
where  exemptions  are  permitted,  or  extras  are  allowed, 
the  whole  community  is,  so  to  speak,  thrown  out  of 
gear,  irregularity  is  introduced,  and  the  community 
may  be  compared  to  a  machine  in  which  one  or  more 
of  the  wheels  fails  to  move,  or  moves  eccentrically, 
and  thus  causes  confusion,  noise,  or  total  disarrange- 
ment, so  that  the  end  for  which  it  was  made  is  either 
imperfectly  attained  or  not  secured  at  all. 

3.  By  the  observance  of  *'  common  life,"  fervour  is 
also  secured.  Where  we  find  a  community  in  which 
the  members  are  all  animated  by  a  spirit  of  recollection, 
and  all  cultivate  habitual  union  with  God,  there  also 
shall  we  find  religious  fervour ;  there  too,  as  a  necessary 
consequence,  the  rules  and  customs  which  are  the 
expression  of  God's  will,  will  be  kept ;  discipline  and 
silence  will  be  maintained,  and  habitual  self-restraint 
will  be  universal.  But  once  let  human  nature  be 
allowed  to  assert  itself,  especially  in  regard  to  material 

1  Psalm  cxviii.  91. 


ON   COMMON  LIFE.  647 

comforts  or  bodily  requirements,  and  at  once  the  door 
is  opened  to  relaxation  of  discipline,  to  exemptions  and 
singularities  ;  self-restraint  gives  place  to  self-indulgence, 
the  religious  spirit  of  mortification  is  supplanted  by 
the  worldly  spirit  of  self-ease,  and  in  the  same  propor- 
tion the  spirit  of  fervour  declines  and  dies  out. 

4  *<  Common  life  "  preserves  and  maintains  C/^^nVj. 
Where  common  life  is  adhered  to,  each  Religious  is  a 
source  of  edification  to  his  brethren  by  his  exemplary 
regularity,  he  wins  their  admiration  and  respect  and 
consequently  also  their  love.  Thus  religious  charity  is 
promoted,  each  one  preventing  his  brother  in  acts  of 
kindness  and  self-sacrifice  :  whereby  we  may  justly  say 
that  religious  life  becomes  a  kind  of  anticipation  of  our 
heavenly  home.  On  the  contrary,  when  one  is  observed 
to  make  light  of  rules  and  customs,  to  seek  exemptions 
from  those  things  that  are  laborious  or  disagreeable  to 
flesh  and  blood,  and  thus  to  throw  them  upon  others  ; 
when  again  he  is  not  satisfied  with  the  ordinary 
provision  made  for  his  religious  brethren,  when  he  is 
not  content  to  bear  the  inconveniences  which  are 
attached  to  his  profession  of  humility,  poverty,  morti- 
fication, and  obedience,  he  not  only  becomes  a  source 
of  disedification,  but  also  a  cause  of  irritation,  mur- 
muring and  discontent,  and  what  is  far  worse,  an  object 
of  scandal ;  for  by  his  example  he  leads  others  to  seek 
for  the  same  exemptions  and  indulgences.  It  is  in 
this  manner  that  the  spirit  of  the  world  is  at  present 
trying  to  force  its  way  into  religious  houses,  and  that 
the  love  of  self-ease,  under  the  pretext  of  necessity,  is 
striving  to  oust  the  spirit  of  self-denial,  which  is 
synonymous  with  the  practice  of  the  three  essential 
vows  of  Religion. 

5.  From  a  consideration  of  all  these  inestimable 
advantages  and  blessings  attached  to  common  life,  and 
of  the  miseries  attendant  on  its  non-observance,  we  see 


648  APPENDIX  III. 


the  explanation  why  it  is  that  the  founders  of  Rehgious 
Orders  have  without  exception  attached  such  import- 
ance to  it ;  why  in  their  General  Congregations  such 
stringent  regulations  have  so  often  been  made  regarding 
it ;  and  why  Holy  Church  has  set  such  store  upon  it, 
as  to  prohibit  any  violations  of  it  by  severe  laws. 
Such  regulations  are  abundantly  justified,  by  the 
knowledge  of  the  grave  evils  which  are  introduced 
into  a  Religious  Order  when  this  common  life  is  not 
insisted  on.  For  the  letter  as  well  as  the  spirit  of 
the  rules,  drawn  up  after  severe  penances  and  much 
prayer  by  the  founder,  and  approved  and  confirmed 
by  the  Holy  See,  as  the  application  of  the  Gospel  and 
the  expression  of  God's  will,  for  all  those  who  have 
really  been  called  to  observe  them,  are  imperilled. 

Again,  all  order  and  regularity  is  sacrificed,  where 
one  is  dispensed  from  one  rule,  one  from  another,  a 
concession  is  granted  to  one,  is  refused  to  another,  who 
probably  stands  in  greater  need  of  it,  but  whose  spirit 
of  denial  prompts  him  to  decline  it.  The  spirit  of 
laxity,  self-indulgence,  and  worldliness  imperceptibly 
diffuses  itself  through  a  community,  and  the  bad 
example  of  one  makes  itself  felt  in  many,  who  are 
too  easily  influenced  in  a  downward  direction,  to 
the  irritation,  annoyance,  and  disgust  of  those  who 
see  with  sorrow  the  spirit  of  self-indulgence  under- 
mining the  truly  religious  spirit  of  mortification  and 
self-denial. 

Let  us  examine  ourselves  seriously  on  this  important 
subject,  and  see  what  are  our  dispositions  with  regard 
to  common  life.  Do  we  practically  appreciate  its 
blessings  and  advantages  ?  Do  we  live  in  the 
practical  conviction  of  its  necessity?  Do  we  seek 
exemptions  on  the  pretext  of  health  or  any  other 
grounds,  thus  putting  our  bodily  well-being  before 
our    spiritual    good,  and    the    honest    and    generous 


ON  EXTERNAL  MODESTY.  649 

observance  of  our  rules  ?  Have  we  any  reason  to 
fear  that  by  so  doing  we  have  furnished  the  occasion 
for  others  to  follow  our  example,  thereby  encouraging 
the  less  fervent,  and  disedifying  those  who  live  up  to 
their  profession,  and  honestly  adhere  to  their  engage- 
ments ? 

Let  us  see  if  this  has  arisen  from  want  of  self- 
denial  or  from  positive  love  of  self-ease,  or  from  an 
imaginary  necessity  ;  if  so,  let  us  sincerely  regret  it, 
and  if  we  value  our  religious  vocation,  let  us  at  once 
resolve  to  amend.  Nunc  dixit  nunc  ccspi,  hac  mutatio 
dexUvcd  Excelsi. 
"Our  Father." 


8.— ON   EXTERNAL   MODESTY. 

The  world  expects  from  those  who  are  Religious 
great  self-control  and  modesty  in  their  external  deport- 
ment, and  is  easily  disedified  and  shocked  when  it  does 
not  find  it ;  and  with  reason,  for  those  who  profess  to 
follow  Jesus  Christ,  who  are  supposed  to  know  Him 
intimately,  and  to  form  themselves  interiorly  and 
exteriorly  after  His  example,  should  manifest  it  by 
their  modesty.^  This  duty  is  more  incumbent  on  those 
who  have  a  certain  care  of  souls,  and  have  by  their 
office  to  mix  with  people  of  the  world,  or  are  employed 
in  external  works,  such  as  teaching,  visiting,  &c. 

Point  I. — The  rules  of  modesty  conduce  to  the 
acquisition  of  interior  mortification  and  the  promotion 
of  a  spirit  of  recollection  ;  and  furnish  constant  occasions 
of  exterior  self-denial. 

On  the  observance  of  them  will  much  depend  our 
authority,  our  influence,  and  the  reputation  in  which 
1  Philipp.  lY.  5. 


650  APPENDIX  III. 


we  shall  be  held  by  externs.  On  the  other  hand,  by 
neglect  of  them  we  expose  ourselves  to  misinterpretation 
and  suspicipn,  as  also  to  many  dangers  and  temptations 
against  our  second  vow,  seeing  that  such  negligence 
opens  the  door  to  dissipation,  curiosity,  irregularity, 
and  aridity  in  spiritual  duties.  Moreover,  it  causes  us 
to  look  lightly  upon  our  shortcomings  and  faults,  and 
thereby  exposes  us  to  the  danger  of  falling  into  some 
grievous  sin,  according  to  that  of  Ecclesiasticus,  "  And 
he  that  contemneth  small  things  shall  fall  by  little  and 
little."  1  Above  all,  these  rules  are  the  great  preserva- 
tive of  holy  purity,  as  we  have  said,  and  consequently 
should  be  held  in  great  reverence  and  esteem :  for  who- 
soever should  presume  to  say  that  he  entertained  no 
fear  with  regard  to  holy  chastity,  and  therefore  were  to 
make  little  of  these  rules,  is  very  near  his  fall,  and 
cannot  with  impunity  give  full  rein  to  his  senses.  This 
is  proved  both  by  reason  and  by  sad  experience  in 
those  who  have  thrown  off  the  religious  habit  and  have 
gone  back  to  the  world. 

Point  2. — The  unbridled  Religious,  no  matter  how 
great  may  be  his  accompHshments  and  learning,  his 
eloquence  and  zeal,  will  find  all  his  efforts  comparatively 
useless  unless  he  succeeds  in  winning  the  esteem  and 
respect  of  those  amongst  whom  he  labours  :  for  no  one 
will  have  confidence  in  him  or  will  treat  with  him  on 
matters  concerning  the  salvation  of  his  soul.  On  the 
other  hand,  whoever  practises  the  restraint  imposed  by 
these  rules,  will,  by  the  example  which  he  gives  of  holy 
modesty,  win  the  confidence  of  others,  and  attract 
them  to  him  for  counsel.  He  will  edify  others  by  his 
humility  in  speaking  of  himself  always  with  great 
modesty,  whilst  of  others  he  has  nothing  to  say  which 
is  not  to  their  credit  and  in  their  praise ;  by  his  pmdence 
and  discretion  in  refraining  from  trifling,  loud  laughter, 
1  Ecclus.  xix,  I. 


ON  EXTERNAL  MODESTY.  651 

foolish  jokes,  and  boisterous  talking ;  and  by  his 
affability,  which  eschews  all  vulgarity  and  buffoonery, 
whilst  it  attracts  by  its  amiable  and  courteous  manner ; 
and  by  his  self-restraint  in  the  use  of  the  senses,  and  in 
the  general  composure  which  he  manifests  in  all  his 
words  and  actions. 

Point  3. — Let  us,  then,  examine  ourselves  and  see  if 
there  is  anything  to  correct  in  respect  of  our  exterior 
conduct. 

Do  we  show  modesty,  humility,  together  with  a  due 
religious  gravity,  in  all  we  say  and  do  ? 

Do  we  indulge  our  curiosity  by  turning  our  eyes  on 
every  side  and  try  to  see  everything  that  passes,  instead 
of  keeping  them  modestly  cast  down  except  when  in 
conversation  with  another  ?  Do  we  show  the  peaceful- 
ness  of  our  souls  by  preserving  great  calmness  and 
serenity  of  countenance  ? 

Are  we  cleanly  and  orderly  in  our  habit  and  dress  ? 
Are  we  hurried  and  bustling  in  our  movements  when 
there  is  no  necessity  for  it,  or,  on  the  other  hand,  do  we 
lounge  or  dawdle  ?  Do  we  try  to  follow  in  all  circum- 
stances and  on  all  occasions  that  counsel  of  St.  Paul, 
*'  Let  your  modesty  be  known  to  all  men,  for  the  Lord 
is  nigh,"i  and  thus  by  our  very  presence  inspire  a  spirit 
of  recollection  and  of  reverence  for  God  ? 

End  with  "  Our  Father." 

1  Philipp.  iv.  5. 


652  APPENDIX  III. 


g.—ON  REMEDIES  AGAINST  TEMPTATIONS. 

We  may  lay  it  down  as  a  law  of  Divine  Providence 
that  all  of  us  will  have  to  undergo  temptations.  God 
has  so  ordered  it  lest  we  should  fall  into  a  state  of 
carelessness  and  negligence,  or  in  order  that  we  may 
give  proofs  of  our  fidelity  and  love  towards  our  Blessed 
Lord.  This  is  asserted  by  the  Holy  Spirit  as  well  in 
the  Old  as  in  the  New  Testament.  Thus  we  read, 
"  Because  thou  wast  pleasing  unto  God,  it  was  neces- 
sary that  temptation  should  try  thee,"^  and  again, 
"Coming  to  the  service  of  God,  prepare  thy  soul  for 
temptation," 2  and  again,  "Blessed  is  the  man  who 
suffereth  temptation,"^  &c.  Wherefore  it  is  necessary 
that  we  should  always  be  prepared  and  with  arms  in 
our  hands  to  resist  them  and  overcome  them. 

First.  Let  us  recall  those  words  of  St.  Paul :  "  God 
is  faithful,  who  will  not  suffer  you  to  be  tempted  above 
that  which  you  are  able,  but  will  make  also  with 
temptation  issue,  that  you  may  be  able  to  bear  it."^  If 
with  one  hand  He  permits  trials,  He  assists  us  with  the 
other.  Therefore  let  us  turn  to  Him,  and  gratefully 
thank  Him  for  making  us  sharers  in  His  Cross ;  let  us 
conform  ourselves  to  His  most  holy  and  adorable  will, 
and  earnestly  call  upon  Him  for  His  help  and  protection. 

Secondly.  Let  us  cherish  a  tender  love  for  the  Most 
Holy  Virgin,  Mother  of  God,  and  let  us  foster  a  filial 
confidence  in  her  as  our  most  loving  Mother  also. 

Thirdly.  Let  us  when  tempted  humble  ourselves  in 
the  sight  of  God,  calling  to  mind  His  many  Divine 
benefits  and  blessings  in  our  regard,  and  also  the  "  last 
things."  5 

1  Job  xii.  13.  «  Ecclus.  ii.  i.  '  St.  James  i.  12. 

*  I  Cor.  X.  13.  5  Ecclus.  vii.  40. 


ON  REMEDIES  AGAINST  TEMPTATIONS.  653 

Fourthly.  Let  us  ask  ourselves  with  Joseph,  *'  How 
can  I  do  this  wicked  thing  and  sin-  against  my  God  ?  "i 
How  can  I  consent  to  this  temptation,  and  thus  offend 
my  Heavenly  Father,  who  has  loved  and  blessed  me 
so  ?  How  rebel  against  my  Creator,  who  has  been  so 
generous  in  His  favours  to  me,  against  my  Redeemer, 
who  has  died  such  a  te'rrible  Death  for  me,  and  has 
purchased  my  liberty  at  the  price  of  His  Most  Precious 
Blood  ? 

Fifthly.  When  we  find  ourselves  harassed  with 
temptations  to  blasphemy,  or  pride,  or  impurity,  or 
scrupulosity,  or  despondency,  let  us  at  once  elicit  an 
act  of  the  opposite,  as  of  praise,  humiHty,  mortification, 
or  confidence  in  God.  We  find  many  such  acts  in 
the  Psalms  of  David,  and  elsewhere  in  the  Sacred 
Scriptures. 

Sixthly.  Above  all  let  us  remember  that  our  best 
weapons  are  prayer  and  the  mortification  of  our 
passions  and  inordinate  inclinations. 

Seventhly.  Let  us  not  look  upon  our  temptations  as 
chastisements  inflicted  by  God,  though  sometimes  He 
allows  them  as  punishments  for  our  negligences  and 
tepidity,  but  let  us  rather  regard  them  as  favours  and 
devices  of  His  love,  thereby  to  compel  us  to  run  to 
Him  for  help,  or  to  tr}^  our  virtue  and  increase  our 
merit.  Thus  counsels  St.  James,  "  My  brethren,  count 
it  all  joy  when  you  shall  fall  into  divers  temptations, 
knowing  that  the  trying  of  your  faith  worketh  patience ; "  - 
and  T(5bias,  "This  trial  the  Lord  permitted  that  an 
example  might  be  given  to  posterity  of  His  patience,  as 
also  of  holy  Job."^ 

Eighthly.  It  is  often  an  excellent  thing  to  repeat 
certain  passages  of  the  Sacred  Scripture  which  cast 
ridicule  and  contempt  upon  the  devil,  as,  "  How  art 
thou  fallen,  O  Lucifer,  to  the  earth,  that  didst  wound 

1  Genesis  xxxix.  9.  2  st,  James  i.  2.  3  Tobias  ii.  12. 


€54  APPENDIX  III. 


the  nations,"  1 ''  Begone,  Satan,  and  adore  the  Lord  thy 
God,"  or,  "  Thanks  be  to  God,  who  punishes  thee  for 
thy  perversity,"  and  the  like. 

Ninthly.  Lastly,  it  is  always  good  and  profitable  to 
make  known  our  difficulties  to  a  prudent  director  or 
spiritual  Father,  and  to  expose  to  him  our  temptations, 
that  we  may  be  aided  by  his  advice  and  encouragement. 


lo.^ON  THE  ORDINARY  SOURCES  OF  OUR 
FAULTS  AND  IMPERFECTIONS. 

It  may  be  well  to  review  from  time  to  time  the 
general  sources  from  which  flow  those  ordinary  faults, 
negligences,  and  imperfections  which  are  more  frequently 
to  be  met  with  in  religious  persons  and  those  who  live 
in  communities. 

I.  The  first  source  is  negligence  in  spiritual  exercisesy 
and  more  especially  in  meditation.  This  is  due  mainly 
to  the  non-observance  of  the  Additions  which  St.  Ignatius 
lays  down  as  the  preliminaries  of  mental  prayer,  and 
fidelity  to  which  is  the  price  we  pay  to  secure  the 
special  assistance  of  God.  It  also  may  be  traced  to  a 
general  dissipation  of  mind  and  a  forgetfulness  of  the 
presence  of  God  in  the  discharge  of  the  duties  of  our 
office.  As  regards  the  two  examinations  of  conscience, 
namely,  the  general  and  particular,  they,  too,  are  often 
of  little  or  no  profit  through  a  similar  reason.  We  fail 
in  employing  the  industrial  prescribed  in  the  Spiritual 
Exercises,  and  go  through  them  in  a  spirit  of  routine, 
and  without  heart  or  energy.  Too  often  the  same 
apathy  and  want  of  earnestness  spoils  the  fruit  of  our 
other  spiritual  duties. 

1  Isaias  xiv.  12  ;  Apoc.  xii.  9.  - 


ON  THE  ORDINARY  SOURCES  OF  OUR  FAULTS.  655 

2.  Another  not  unfrequent  origin  of  our  faults  is  an 
undue  appreciation  of  and  attachment  to  our  excellence 
and  superiority.  This  self-esteem  often  insinuates  itself 
into  the  soul  on  occasion  of  success  in  our  studies  or  in 
preaching,  or  in  the  discharge  of  the  duties  imposed  by 
obedience ;  and  strangely  enough  it  is  generally  found 
in  those  who  are  least  justified  in  laying  claim  to  it. 
Ordinarily  it  is  accompanied  by  extreme  sensitiveness, 
and  a  secret  craving  for  the  good  appreciation  of  others. 

3.  A  third  source  of  many  faults  is  irritability,  fretful- 
ness  under  inconveniences,  obstinacy  in  maintaining  our 
own  opinion,  and  intolerance  of  that  of  others  who  may 
differ  from  us.  Wherever  this  is  not  repressed  effectually, 
it  becomes  also  an  occasion  of  many  faults  in  others 
with  whom  we  have  to  live. 

4.  Another  source  of  frequent  sins  against  charity  is 
the  inordinate  affection  for  some  and  aversion  for  others. 
Strange  to  say  that  these  two  generally  go  together, 
and  the  result  too  commonly  is  to  spoil  the  harmony 
and  union  of  a  religious  community,  and  to  create 
division. 

5.  A  fifth  origin  of  many  faults  is  selfishness,  which 
causes  us  to  look  to  our  own  bodily  comforts,  and  to 
seek  self  and  our  own  interest,  without  any  consideration 
for  the  convenience  of  others.  This  may  often  arise 
from  an  idea  of  our  weakness  or  delicate  state  of  health, 
or  from  our  age  and  the  labours  which  we  have  under- 
gone requiring  some  consideration. 

6.  A  sixth  danger  to  Religious  is  a  want  of  simplicity 
and  ingenuousness  in  our  conduct  and  conversation, 
and  a  political  mode  of  action  savouring  of  hypocrisy 
and  dissimulation,  and  is  an  ignoble  covering  and 
cloak  of  ambition.  This  in  some  Religious  Orders 
is  rightly  visited  with  the  severest  punishments  as 
tending  to  undermine  the  stability  and  existence  of  an 
Order. 


656 


APPENDIX  III. 


7.  The  seventh  source  of  faults  is  neglect  of  yeligious 
discipline.  If  punctuality  and  silence  flourish  in  a  religious 
house,  then  we  may  reasonably  conclude  that  a  spirit  of 
fervour  flourishes  also ;  but  where  these  are  absent 
there  is  too  much  reason  to  fear  that  tepidity  prevails, 
and  that  faults  are  multiplied. 

8.  The  eighth  source  of  many  shortcomings  is  idle- 
ness and  loss  of  time.  This  is  the  origin  of  many  faults, 
both  external  and  internal,  and  it  is  hard  to  reconcile 
innocence  of  life  with  idleness  in  one  who  has  given 
himself  to  God  by  entering  into  Religion,  where  he  is 
more  exposed  to  temptation  from  the  devil  and  his  own 
corrupt  nature. 

9.  The  ninth  source  is  reserve  and  aversion  in  regard 
of  Superiors.  From  this  arise  frequent  murmurings 
and  complaints,  misrepresentations  of  their  conduct, 
condemnations  of  their  arrangements,  mistrust,  and 
disobedience. 

To  one  or  other  of  these  sources  are  to  be  attributed 
nearly  all  the  sins,  offences,  and  negligences  which 
spoil  our  perfection  and  imperil  the  fervour  of  Religious. 
Hence  it  is  important  to  be  alive  to  their  first  manifesta- 
tion, and  to  repress  them  at  once  and  not  to  delay  until 
it  is  too  late.  Principiis  ohsta,  sero  medicina  pamtur  is  a 
safe  and  necessary  principle  if  we  mean  to  be  serious  in 
our  profession  and  to  acquire  perfection. 


APPENDIX  IV, 


ORDER    OF    EXERCISES    FOR    A    RETREAT 
OF   EIGHT   DAYS.i 

FIRST    DAY. 

ist   Meditation. — On  the  End  of  Man. 
2nd  Meditation. — On  the  End  of  Creatures. 
3rd  Meditation. — On  Indifference. 
Consideration.   — On  Dissipation. 

Spiritual  reading. — Imitation,  bk.  i.  20 ;  iii.  9. 

SECOND    DAY. 

ist    Meditation. — On  Three  Sins. 
2nd  Meditation. — On  our  own  Sins. 
3rd  Meditation. — On  the  Sin  of  the  Christian, 
Consideration.   — On  the  necessity  of  Prayer. 
Spiritual  reading. — Imitation,  bk.  i.  22  ;  ii.  5. 

THIRD   DAY. 

1st   Meditation. — On  Hell. 

2nd  Meditation. — On  Death. 

3rd  Meditation. — On  the  Prodigal  Son. 

Consideration.   — On  Trials. 

Spiritual  reading. — Imitation,  bk.  i.  23,  24. 

1  It  is  supposed  that  each  day,  a  repetition  of  one  or  more  of  the 
meditations  of  the  day  will  be  made,  for  the  space  of  an  hour,  by  the 
person  making  the  Exercises. 

QQ  ■ 


658  APPENDIX  IV. 


FOURTH    DAY. 

ist    Meditation. — The  Kingdom  of  Christ. 
2nd  Meditation. — ^The  Incarnation. 
3rd  Meditation. — The  Nativity. 
Consideration.   — On  HumiHty. 

Spiritual  reading. — Imitation,  bk.  i.  7,  2  ;  iii.  3,  13. 

FIFTH    DAY. 

1st    Meditation. — Flight  into  Egypt. 

2nd  Meditation. — The  Hidden  Life. 

3rd  Meditation. — The  Baptism  of  our  Lord. 

Consideration.   — On  Mortification. 

Spiritual  reading. — Imitation,  bk.  iii.  33 — 38. 

SIXTH    DAY. 

1st    Meditation. — On  Two  Standards. 

2nd  Meditation. — On  Three  Classes. 

3rd  Meditation. — On  Three  Degrees  of  Humility. 

Consideration.   — Rules  of  Election. 

Spiritual  reading. — Imitation,  bk.  iii.  23,  27,  52. 

SEVENTH    DAY. 

ist   Meditation. — The  Last  Supper. 
2nd  Meditation. — The  Agony  in  the  Garden. 
3rd  Meditation. — The  Scourging  at  the  Pillar. 
Consideration.   — On  Fraternal  Charity. 

Spiritual  reading. — Imitation,  bk.  ii.  11,  12. 

EIGHTH    DAY. 

1st   Meditation. — The  Crucifixion. 
2nd  Meditation. — The  Death  of  Jesus. 
3rd  Meditation. — The  Resurrection. 
Consideration.   — Contemplation  on  Divine  Love. 
Spiritual  reading. — Imitation,  bk.  iii.  6 — 48. 


EXERCISES  FOR   A    RETREAT  OF   EIGHT  DAYS.  659 


A   SECOND   ORDER. 

FIRST    DAY. 

I  St    Meditation. — On  the  End  of  Man. 
2nd  Meditation. — On  the  End  of  Creatures. 
3rd  Meditation. — On  the  End  of  the  Christian. 
Consideration.   — On  Prayer  and  Spiritual  Duties. 
Spiritual  reading. — Imitation,  bk.  i.  21. 

SECOND    DAY. 

ist    Meditation. — On  Three  Sins. 
2nd  Meditation. — On  our  own  Sins. 
3rd  Meditation.— On  Hell. 

Consideration.   — On  Sanctity  of  Ordinary  Actions. 
Spiritual  reading. — Imitation,  bk.  ii.  5  ;  iv.  7. 

THIRD    DAY. 

ist    Meditation. — On  Death. 
2nd  Meditation. — On  Particular  Judgment. 
3rd  Meditation. — On  General  Judgment. 
Consideration.   — On  Mortification. 

Spiritual  reading. — Imitation,  bk.  iii.  14. 

FOURTH    DAY. 

1st  Meditation. — Conversion  of  St.  Peter. 
2nd  Meditation. — On  Kingdom  of  Christ. 
3rd  Meditation. — On  Two  Standards. 
Consideration.   — On  Charity. 

Spiritual  reading. — Imitation,  bk.  iii.  32 — 56. 

FIFTH    DAY. 

ist   Meditation. — On  Three  Classes. 

2nd  Meditation. — On  the  Baptism  of  Christ. 


66o  APPENDIX  IV. 


3rd  Meditation. — Our  Lord  tempted. 
Consideration.   — On  Temptations. 

Spiritual  reading. — Imitation,  bk.  i.  13;  iii.  18. 

SIXTH    DAY. 

I  St    Meditation. — The  Sermon  on  the  Mount. 
2nd  Meditation. — The  Storm  at  Sea. 
3rd  Meditation.— The  Miracle  of  the  Loaves. 
Consideration.   — The  Value  and  Use  of  Time. 
Spiritual  reading. — Imitation,  bk.  iii.  41,  39. 

SEVENTH    DAY. 

1st   Meditation. — On  the  Last  Supper. 
2nd  Meditation. — On  the  Scourging  at  the  Pillar. 
3rd  Meditation. — On  the  Crowning  with  Thorns. 
Consideration.   — On  the  Blessed  Sacrament. 

Spiritual  reading. — Imitation,  bk.  ii.  11,  12  ;  iv.  i — 3. 

EIGHTH    DAY. 

ist    Meditation. — The  Resurrection. 

2nd  Meditation. — The  Ascension. 

3rd  Meditation. — ^Contemplation  on  Divine  Love. 

Consideration.   — The  Election. 

Spiritual  reading. — Imitation,  bk.  iv.  16,  17. 


A   THIRD   ORDER. 

FIRST    DAY. 

I  St    Meditation. — On  the  End  of  Man. 
2nd  Meditation. — On  the  End  of  the  Christian. 
3rd  Meditation. — On  the  Use  of  Creatures. 
Consideration.   — On  the  Duties  of  our  State. 
Spiritual  reading. — Imitation,  bk.  i.  1,6,  7. 


EXERCISES  FOR   A    RETREAT  OF  EIGHT  DAYS    66c 


SECOND    DAY. 

ist    Meditation. — On  Indifference. 
2nd  Meditation. — On  Venial  Sin. 
3rd  Meditation. — On  our  many  Venial  Sins. 
Consideration.    — On  the  necessity  of  Prayer. 
•Spiritual  reading. — Imitation,  bk.  i.  9,  10,  15. 

THIRD    DAY. 

ist    Meditation. — On  Purgatory. 

2nd  Meditation. — On  Particular  Judgment. 

3rd  Meditation. — On  the  Conversion  of  St.  Peter  or  of 

Magdalene. 
Consideration.    — On  Fraternal  Charity. 

Spiritual  reading. — Imitation^  bk.  iii.  40,  41,  47. 

FOURTH    DAY. 

ist    Meditation. — On  the  Kingdom  of  Christ. 
2nd  Meditation. — On  the  Annunciation. 
3rd  Meditation. — On  Visitation  of  our  Lady.  • 
Consideration.   — On  Humility. 

Spiritual  residing. — Imitation,  bk.  iii.  23 — 25. 

FIFTH    DAY. 

ist    Meditation. — The  Nativity. 

2nd  Meditation. — The  Presentation. 

3rd  Meditation. — The  Adoration  of  the  Magi. 

Consideration.   — On  Purity  of  Intention. 

Spiritual  reading. — Imitation,  bk.  iii.  36,  37. 

SIXTH    DAY. 

ist    Meditation. — The  Flight  into  Egypt. 
2nd  Meditation. — The  Hidden  Life  at  Nazareth. 
3rd  Meditation. — The  Baptism  in  the  Jordan. 
Consideration.    — The  Rules  of  Election. 

Spiritual  reading. — Imitation^  bk.  iii.  34,  35. 


66a  APPENDIX  IV. 


SEVENTH    DAY. 

I  St    Meditation. — Two  Standards. 
'2nd  Meditation. — Three  Classes. 
3rd  Meditation. — The  Institution  of  the  Eucharist. 
Consideration.   —The  Mass. 

Spiritual  reading. — Imitation,  bk.  iv.  2 — 4. 

EIGHTH    DAY. 

1st    Meditation. — The  Internal  Sorrows  of  Jesus. 
2nd  Meditation. — His  Exterior  Sufferings. 
3rd  Meditation. — The  Death  of  Jesus. 
Consideration.   — The  Blessings  of  Suffering. 
Spiritual  reading. — Imitation,  bk.  ii.  12. 


A   FOURTH    ORDER. 

FIRST    DAY. 

ist    Meditation. — The  End  of  Man. 
and  Meditation. — The  End  of  Creatures. 
3rd  Meditation. — Indifference. 

Consideration.    — Necessity,    motives,    advantages     of 
Indifference. 
Spiritual  reading. — Imitation,  bk.  iii.  31. 

SECOND    DAY. 

ist    Meditation.— On  Three  Sins. 
2nd  Meditation. — On  our  own  Sins. 
3rd  Meditation. — Effects  of  Sin  on  the  Soul. 
Consideration.   — On  Neglect  of  the  Duties  of  our  State. 
Spiritual  reading. — Imitation,  bk.  iii.  20,  11. 


EXERCISES  FOR  A    RETREAT  OF  EIGHT  DAYS.  663 


THIRD    DAY. 

ist    Meditation.— On  Hell. 

2nd  Meditation. — On  Death. 

3rd  Meditation. — On  General  Judgment. 

Consideration.   — On  Eternity. 

Spiritual  reading. — Imitation,  bk.  i.  49 ;  iii.  48. 

FOURTH    DAY. 

I  St    Meditation. — The  Kingdom  of  Christ. 
2nd  Meditation. — The  Incarnation. 
3rd  Meditation. — The  Nativity. 

Consideration.   — Spiritual  Poverty  and  Detachment. 
Spiritual  reading. — Imitation,  bk.  iii.  10,  11. 

FIFTH     DAY. 

ist    Meditation. — The  Adoration  of  the  Magi. 
2nd  Meditation. — The  Hidden  Life. 
3rd  Meditation.^Two  Standards. 
Consideration.    — On  Obedience  to  Superiors. 

Spiritual  reading. — Imitation,  bk.  iii.  4,  13,  18. 

SIXTH     DAY. 

1st    Meditation. — Temptations  in  the  Desert. 
2nd  Meditation. — The  Miracles  of  Jesus. 
3rd  Meditation. — The  Sermon  on  the  Mount. 
Consideration.   — Jesus  our  Model  in  the  Use  of  our 
Tongue. 
Spiritual  reading. — Imitation,  bk.  iii.  46 — 59. 

SEVENTH    DAY. 

1st    Meditation. — The  Agony  in  the  Garden, 
and  Meditation. — The  Treason  of  Judas  and  Flight  of 
the  Apostles. 


664  APPENDIX  IV. 

3rd  Meditation. — Condemnation  of  Jesus. 
Consideration.   — On  Humiliations. 

Spiritual  reading. — Imitation,  bk.  iii.  56. 

EIGHTH    DAY. 

ist    Meditation. — The  Death  upon  the  Cross. 
2nd  Meditation. — The  Resurrection, 
3rd  Meditation. — The  Contemplation  on  Divine  Love. 
Consideration.   — Review    the    Considerations    of    the 
Retreat. 
Spiritual  reading. — Imitation,  bk.  iii.  47. 


•  ORDER  OF  EXERCISES  FOR  A  FOUR 
DAYS'  RETREAT. 

FIRST    DAY. 

ist    Meditation. — The  End  of  Man. 
2nd  Meditation. — The  End  of  the  Christian. 
3rd  Meditation, — The  End  of  Creatures. 
4th  Meditation. — Mortal  Sin. 

Consideration.   — On  the  Duties  of  your  State  of  Life. 
Spiritual  reading. — Imitation,  bk.  i.  21,  22. 

SECOND    DAY. 

ist    Meditation. — On  Three  Sins. 

2nd  Meditation. — On  our  own  Sins. 

3rd  Meditation. — On    the    Heinousness    of    Sin    in  ] 

Christian. 
4th   Meditation.— On  the  Pains  of  Hell. 
Consideration.   —The  Life  of  Faith. 

Spiritual  reading. — Imitation,  bk.  i.  24. 


EXERCISES  FOR  A    RETREAT  OF  FOUR  DAYS.     665 


THIRD    DAY. 

I  St    Meditation. — The  Kingdom  of  Christ. 

2nd  Meditation. — Two  Standards. 

3rd  Meditation. — Three  Classes. 

4th  Meditation. — Public  Life  of  Christ. 

Consideration.   — The  Election. 

Spiritual  reading. — Imitation,  bk.  iii.  48,  49. 

FOURTH    DAY. 

I  St    Meditation.-T-The  Interior  Sufferings  of  Christ. 
2nd  Meditation. — The  Exterior  Sufferings  of  Christ. 
3rd  Meditation. — The  Crucifixion. 
4th  Meditation. — The  Resurrection. 
Consideration.   — Perseverance. 

Spiritual  reading. — Imitation,  bk.  iv,  16,  17. 


SECOND   ORDER. 

FIRST    DAY. 

I  St    Meditation. — The  End  of  Man, 
2nd  Meditation. — On  Sin. 
3rd  Meditation. — On  our  own  Sins. 
4th  Meditation.— On  Hell. 

Consideration.   — On    Institution    and    Practice    of 
Penance. 
Spiritual  reading. — Imitation,  bk.  iii.  30,  31. 

SECOND    DAY. 

ist    Meditation. — On  Death. 

2nd  Meditation. — On  General  Judgment. 


666  APPENDIX  IV. 


3rd  Meditation. — The  Return  of  the  Prodigal. 
4th  Meditation. — The  Kingdom  of  Christ. 
Consideration.   — The  Mass  and  Communion. 
Spiritual  reading. — Imitation,  bk.  i.  2,  11,  13. 

THIRD    DAY. 

ist    Meditation. — Two  Standards. 
2nd  Meditation. — Three  Classes  of  Men. 
3rd  Meditation. — The  Sermon  on  the  Mount. 
4th  Meditation. — The  Last  Supper. 
Consideration..  — The  Election. 

Spiritual  reading. — Imitation,  bk.  i.  15,  25;  ii.  6. 

FOURTH    DAY. 

ist    Meditation. — The  Crucifixion. 
2nd  Meditation. — The  Death  of  Jesus. 
3rd  Meditation. — The  Burial  of  Jesus. 
4th  Meditation. — The  Resurrection. 
Consideration.   — Reformation  of  Life. 

Spiritual  reading. — Imitation,  bk.  ii.  7,  8. 


THIRD   ORDER. 

FIRST    DAY. 

ist   Meditation. — End  of  Man. 
2nd  Meditation. — On  Sin. 
3rd  Meditation. — On  Death. 
4th  Meditation.— On  Hell. 
Consideration.   — On  the  Duties  of  our  State. 
Spiritual  reading. — Imitation,  bk.  i.  25  ;  ii.  5. 


EXERCISES  FOR  A   RETREAT  OF  FOUR  DAYS.    667 
SECOND    DAY. 

I  St    Meditation. — The  Kingdom  of  Christ. 
2nd  Meditation. — The  Incarnation. 
3rd  Meditation. — The  Nativity. 
4th  Meditation. — The  FHght  into  Egypt. 
Consideration.   — On  Fraternal  Charity. 

Spiritual  reading. — Imitation^  bk.  iii.  18,  19. 

THIRD    DAY. 

1st    Meditation. — Two  Standards. 
2nd  Meditation. — Three  Classes  of  Men. 
3rd  Meditation. — Three  Degrees  of  Humility. 
4th  Meditation. — The  Eight  Beatitudes. 
Consideration.   — On  Value  and  Use  of  Time. 
Spiritual  reading. — Imitation,  bk.  iii.  8 — 10. 

FOURTH    DAY. 

1st    Meditation. — The  Scourging  at  the  Pillar. 
2nd  Meditation. — The  Crowning  with  Thorns. 
3rd  Meditation. — The  Death  of  the  Cross. 
4th  Meditation.— The  Ascension. 
Consideration.   — The  Election. 

Spiritual  reading. — Imitation,  bk.  iii.  12;  iv.  16. 


FOURTH   ORDER. 

FIRST    DAY. 

ist    Meditation.— The  End  of  Man. 
2nd  Meditation.— The  Three  Sins. 
3rd  Meditation. — Venial  Sin. 
4th  Meditation. — Purgatory. 
Consideration.   — The  Value  and  Use  of  Time. 
Spiritual  reading. — Imitation,  bk.  iii.  57. 


668  APPENDIX  IV. 


SECOND    DAY. 

I  St    Meditation. — The  Kingdom  of  Christ. 
2nd  Meditation. — The  Nativity. 
3rd  Meditation.— The  Hidden  Life. 
4th  Meditation. — Two  Standards. 
Consideration.   — The  Election. 

Spiritual  reading. — Imitation,  bk.  iii.  57,  59. 

THIRD    DAY. 

I  St    Meditation. — Three  Classes  of  Men. 

2nd  Meditation. — Baptism  in  the  Jordan. 

3rd  Meditation. — The  Institution  of  the  Eucharist. 

4th  Meditation. — The  Agony  in  the  Garden. 

Consideration.   — On  Fraternal  Charity. 

Spiritual  reading. — Imitation,  bk.  iii.  47,  49. 

FOURTH    DAY. 

ist  Meditation. — The  Carriage  of  the  Cross. 
2nd  Meditation. — The  Death  upon  the  Cross. 
3rd  Meditation.— The  Ascension. 

4th  Meditation. — The  Contemplation  on  Divine  Love. 
Consideration.   — Resignation  to  the  Divine  Will. 
Spiritual  reading. — Imitation,  bk.  iii.  24. 


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